Sermons concerning grace and temptations by ... Thomas Froysel.

SERMONS Concerning GRACE AND Temptations . BY THAT Reverend and Eminent Preacher , Mr. THOMAS FROYSEL , Late Minister of the Gospel at CLVNNE in the County of SALOP .

JOHN 5. 35. He was a burning and a shining light —

LONDON : Printed for Tho. Parkhurst at the Bible and three Crowns in Cheapside near Mercers-Chappel , and at the Bible on London-Bridg . 1678.

Licensed and Entred according to Order .

TO THE READER . Good Reader ,

IT will suffice that I suggest unto thee these Two things on this occasion .

I. That the Author of these ensuing Sermons was a Great man for Worth in his Generation . Great for true Holiness both in Heart and Life . Though a person of a pleasant conversation , yet made great conscience of touching the least sin . He had a truly tender Conscience , and withall led a most blameless life . 2. He was great in Parts , both natural and acquired ; a River of Eloquence did always flow from him , and that without any affectation . He had concocted the substance of School-Divinity , and made it useful for his Ministry . He was a good Textuary , and well acquainted with the Learned Languages . He had the command of Philosophy , and other Juvenile Learning , even in his Old Age , and made a sober and sweet use of them in his Ministration . 3. He was great in his Accomplishments . Of a sweet and sociable temper ; ever cheerful , unless clouded with the fears of Gods Displeasure : Of a gentile and obliging humour , fit to converse with the Greatest , and yet ready to resolve the Cases , and comfort the hearts of the Meanest . No man at once more Heavenly and yet Humble : It was as rare a thing to hear him speak ill of any man , as it was to hear any man speak all of him . 4. He was great in his Labours , both in his Study , in his Family , and in the Pulpit . He dwelt in his Study , it was his Palace ; his book and he seldom parted , except at meals , throughout the whole day , unless it were to lay out in his Masters service , what he had been laying in ; ( and so intent in it , that it was long before he did hear or heed such as were sent to call him down : And the matter of his studies would so affect his heart , that he was frequently over-heard by his domesticks to perfume his Garden with holy Ejaculations . And then in his Family , he was diligent and serious , having the Scriptures read , Psalms sung , and Prayers poured out every day , and preaching to his houshold two or three times in the wee l ( except in Harvest ) for a long time . He frequented the publick Ordinances when he was able , & exacted a constant account of the proficience of his Children and Servants under the Means of Grace ; and in particular , he seldom omitted a solemn Exhortation to them on Saturday Evening , the better to compose and prepare them for the Duties of the Lords-day . But he was Greatest in the Pulpit ; there his Grace and Gifts did shine , like a Star of the first Magnitude . He did really seem to his Hearers to come there like an Angel dropt from Heaven . His Eye , his Countenance , his Gesture proper to a Divine Orator . His Sermons composed of Learning and Piety , and delivered with such natural fluency , and other gracious Accomplishments , that his Elocution and Pronunciation did equally charm his Hearers ; which he would frequently intermix with lively Apostrophes , sometimes God , sometimes to them that were before him , in a most effectual manner . His Genius did most naturally incline him to deal with ungodly men by way of sweet reflexion and perswasion , yet upon occasion he excelled in the penetrating and terrifying Hypocrites and obdurate sinners , and his sword was the keener by being dipt in oyl . 5. He was great in success : many in London , and more in the Country , some alive , and some dead , that received their spiritual life , growth , and comfort from God by his Ministry . 6. Lastly , He was great in his Afflictions and Tryals . He was reduced in his last years to a narrow livelihood ; Being no Plodder for Riches , nor Complainer of Poverty ; he had scarce whereon to live , much less wherewith to give to six Children which surviv'd him . And to add to this Tryal , falling from his Horse not long before his Death , he brake his Leg , which proved a long and sore affliction ; which sad season Satan espying , fell upon him with his black Tentations , with which he endured many bitter Conflicts ; and then he that had comforted many , had need of comfort himself ; but Thanks be to God , who gave him the Victory through Jesus Christ our Lord , and released him from his Warfare on Earth in the Sixty-third year of his life . The modesty of his surviving Relations hinders you from a more particular Narrative of his Life , which was eminent and exemplary every way . When I have said all , I speak not in Complement , I do but darken his lustre ; He was a Man every way above my Commendation .

II. That these Sermons were exactly his own , being transcribed from his Notes with all possible care . Being Preach't in the Country , they were fitted for his Auditory , though you will find they might have gratified more discerning palates : You cannot expect them so exactly polisht or methodiz'd as those that came out of the * * The Gale of Opportunity ; and , The Beloved Disciple . Authors own hand , but they may prove as profitable to the honest and good heart , who will have occasion to give thanks to that Worthy Person by whose direction these are publisht ; and to beg of God to thrust more such Labourers into his Harvest . In a word , though it be impossible to represent them to the eye with that peculiar advantage , wherewith he did it to the ear , yet the serious Reader will find herein that which will clear his Vnderstanding , search his Conscience , inflame his Zeal , and settle his Comfort : which is the unfeined scope and desire of

Thy Servant for Jesus sake , Richard Steele .

THE MYSTERY OF SAVING-GRACE . Mat. XIII . 11 , 12.

He answered and said unto them , Because it is given unto you to know the Mysteries of the Kingdom of Heaven , but to them it is not given .

For whosoever hath , to him shall be given , and he shall have more abundance , &c.

THIS Chapter is made up of Parables , with which Christ at this time Apparel'd his Sermon to the people : He spake many things unto them in Parables , Ver. 3 , at which his Disciples wondred , and asked him , Why speakest thou unto them in Parables , Ver. 10 ? i. e. Sir , the rude multitude do not understand thee , they cannot see the soul of thy meaning through the body of thy Parables : And therefore , Why speakest thou unto them in Parables ?

His Disciples wonder at it . Where observe an Example of Ignorance in the Disciples , they knew not the cause why Christ spake in Parables to the multitude .

Obs. 1. Saints are ignorant of the Reason of Gods Actions , till he make it known .

2. We admire why God doth do many things , till he discovers the Reason .

3. Good hearers and Christians are not ashamed to profess and acknowledg their Ignorance .

Non Pudor est , Nescire aliquid ; sed Discere Nolle Et Pudor & Scelus est . —

4. The Saints are very desirous to know the Reason of Christs Actions : Why speakest thou unto them in Parables ?

5. Beginnings of Grace and Knowledg are very earnest after more : Good hearts are very Inquisitive and diligent to ask and understand the Mysteries of Heaven .

Dub. 1. And indeed it is a wonder that Christ who loved souls so dearly , and thirsted after their Salvation , who was sent into the world by his Father to Vnmask the way to Heaven ; and who had before Explained the Law , and taken the Vizor off from the face of it , and convinced the Proud , and Preached so home to the heart , that he Preacht with Authority : He Preached plainly when he said , Repent , for the Kingdom of God is at hand : He preached plainly when he said , Blessed are the poor in spirit , for theirs is the Kingdom of Heaven , &c. and now to cloathe his Sermons with such dark Parables , it is a wonder .

Resp. To this the Lord Jesus Answers , That he therefore preached in Parables : i. e. darkly and obscurely , Because he preached in Judgment unto some that were present : He preacht that they might not understand him .

Dub. 2. But why should his Disciples admire that he preached now in Parables , seeing it was always his custom to do so ? And Parables do illustrate and clear things more to the understanding , than plain phrases ?

Resp. Christ was wont to preach in Parables , and therefore that is not the Disciples Query , at least not the meaning of it , why he did now use Parables ( for he did ordinarily use them ) ; but when he did use them , he did Explain them ; Luk. 15. 4-7 . and 16. 1-8 , 9.

But now Christ did preach in Parables , and not Explain them as he was wont to do .

And before we leave this Query of the Disciples , [ Why speakest thou unto them in Parables ] ? Observe further ,

First , Their Charity .

Secondly , Their Modesty .

1. Their Charity and love to the souls of others , Why speakest thou [ to them ] in Parables ? They understand thee not : they first ask Christ why he spake to them in Parables , before they ask him to Explain the Parables to them .

Obs. Good hearts desire the Salvation of others , as well as their own : aeque , though not aequaliter .

2. Their Modesty towards Christ : They do not question Christ's Doctrine , or manner of Teaching in publick , but ask him in private to Explain himself , When he was alone , Mar. 4. 10. and Mat. 13. 36.

Obs. People ought not to question and move doubts against their Ministers Doctrine in publick , but in private ; lest they should by their importunity create stirs and tumult , and give to others occasion of doing any thing unseasonably and out of due time : Therefore his Disciples move questions in private .

We shall now descend to the words of our Text : To you it is given to know the mysteries of the Kingdom of Heaven , but to them it is not given : For whosoever hath , to him shall be given , and he shall have more abundance .

To you ] The word [ to you ] hath Emphasis in it : Vobis & vestri similibus , To you , and such as you .

1. To you Elect , for Christ speaks of the Elect under the Apostles Persons : To you it is given to know the mysteries of the Kingdom of Heaven .

2. [ Vobis ( amantibus videlicet , Sicientibusque veritatem ) To you , Guilliandi . who love and thirst after Truth ; to you , that are godly and gracious ; the Spirit gives to you , not only to hear and see these things ; but to know them , and believe , and feel them in your hearts : And therefore these are no mysteries to you , but Salvation and truth Revealed .

'T is given ] that is , it comes to pass ,

1. Not [ Casu ] by chance . 2. Nor [ Necessitate ] by necessity . 3. Nor [ Natura ] by nature , or natural industry : That you know the mysteries of the Kingdom of Heaven : But 't is given .

He discovers the gift and Grace of God : For , O man , What hast thou which thou hast not received ?

Obs. The knowledg of the mysteries of the Kingdom of Heaven , is a Supernatural gift ; a gift from above .

None can understand the mysteries of Heaven , but they to whom it is given :

The gifts of God are two-fold ,

1. The gifts of Nature . 2. The gifts of Grace .

It was given them by Nature that they could hear or see : But it was given them by Grace that they should hear the Gospel , and see the Miracles and Face of Jesus Christ ; but more Grace yet , that they could Receive the Gospel , and Believe in Christ , and know the mysteries of the Kingdom of Heaven .

It was outward Grace to have the Gospel given them to hear it , and Christ given them to see him .

It was inward Grace to have knowledg to see into the Mysteries of the Gospel , and to have Faith to distinguish and apprehend Jesus Christ the Lord of Glory .

There 's the Gospel of Grace , and the Grace of the Gospel .

To have the Gospel of Grace preached to them , and to have Grace to receive the Gospel , is a double Grace .

The mysteries of the Kingdom of Heaven , ] Is a Periphrasis , of the Gospel , and of those things which lye hid in the Gospel .

Obs. The Gospel is a mystery . The Doctrines of the Gospel are mysteries .

[ Mysterium significat secretum aliquod , quod remotum est ab oculis , atque absconditum , praecipuè vero in verbis : ut cùm aliquid dicitur quod obscurum est , & intellectu difficile , Solemus dicere , hoc mysterium est : Subest his verbis tectum aliquid & abstrusum . — — — Mysterium — sic enim consuevit appellare Scriptura , quae praeter spem , & praeter humanam fiunt Opinionem , Ecce mysterium vobis dico , Omnes quidem , &c. Guilliandus in Loc. — 1 Cor. 15.

The mysteries of God therefore are Faith and the Gospel concerning Christ : nay , Christ himself is called a mystery , because he is a Spiritual thing , and remains hid and covered , till the Spirit unvail him : For whatever the Gospel preacheth , they Mat. 11. 25. 1 Cor. 2. 6 , 7 , 8. are remote from sense and reason , that the whole world cannot apprehend them , till they are Revealed by the Spirit .

You shall see many preach , and many hear , that Christ was delivered for us to Redeem us ; but these words are only [ in ore ] in the mouth , not [ in corde ] in the heart : For

1. Neque ipsi suis verbis credunt ] neither do they themselves believe their own words .

2. Neque gratiam hanc aliquatenus sentiunt ] neither do they feel the Grace of the Gospel .

But to them it is not given , ] Luke hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mark hath Luke 8. 10. Mark 4. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui for is sunt , sive exteris . ]

To them that are without ] By which he understands not only them that are strangers all their time from the Kingdom of God , as the Gentiles ; but also all those that have been for a time the children of the Kingdom , and by their wickedness and unbelief deserved that a bill of Divorce should be given to them , and cast Mat. 8. 12. out of the Kingdom .

To them that are without ] i. e. Who only hear with the outward Guilliandus . Ear ; who hear with the outward Ear as well as you , but want Faith , and care not for the Truth , seeking rather their own than Gods glory , their earthly rather than heavenly Treasures : For whosoever hath , to him shall be given , and he shall have more abundance , &c.

1. To him that hath [ Faith ] shall be given the knowledg of Hilarius sic Exponit , q●d . Habens fidem , mysteria fidei percipiet , at Judaei fidem non habentes , Legem quoque quam habue rant , Perdiderunt . the mysteries of the Kingdom of God , for these cannot be known without Faith : As if he should say , To you [ Apostles ] who believe in me , as in the Messias ; to you it is given , daily to hear and clearly to understand of me the mysteries of Heaven : But from the Scribes and Pharisees that have not , i. e. Faith , will not believe in me as the Messias , God will take from them That which they have : i. e. That slender knowledg of God and sense of Heaven which they have ; their Church , Kingdom , Priest-hood , Temple , Sacrifices Country ; he will take from them , and make them no people , no Church , no not in outward Profession .

2. To him that hath ] i. e. That hath an hearing ear Mat. 13. 9 , 12. and Mark 4. 24. That is , that bring with them an humble and sincere affection , namely , a pure desire of Faith and Truth ( which the Apostles by the gift of God have ) to them shall be given : i. e. I will Explain and clearly open to them The mysteries of the Kingdom of Heaven : I will increase their knowledg , and add beams to their Light ; but they that have not , i. e. this pure desire of truth , but are indulgent to their lusts , and to the pride of their own understanding , as the Scribes and Pharisees ; from them the little knowledg which they have shall be taken away , and they shall be made blind ; and therefore it is that I speak not clearly to them , but obscurely in Parables .

Dub. But doth not this prove a power in man to do something naturally , that he may gain something that is supernatural ? To do something morally , to attain the gift of Grace that is spiritual ? And are not these words a promise , Faecienti quod in se est , Deus non denegat gratiam ?

Res . I answer , no , It argues no such thing , it doth not speak a passage out of Morality through the use of natural gifts , into the state of Grace : As it appears ,

1. From the 11th , Ver. To you it is given to know the mysteries Mat. 13. 11. of the Kingdom of Heaven . [ to you , ] i. e. To you my Apostles and Disciples , who have more than good nature in you ; who have blossoms of heaven already in you : to you it is given , To know , i. e. ( to know further , to know more of ) the mysteries of the Kingdom of Heaven : to you that have the buddings of knowledg in you , to you shall be given the ripeness of knowledg in the mysteries of Heaven : And then he adds in the 12th Ver. For whosoever hath , to him shall be given : i. e. Whosoever hath the infant and young workings of grace and knowledg ( as you have ) to him shall be given , that is , an higher stature of grace and knowledg shall be given him .

2. From Ver. the 10th , The Disciples when they heard the Parable , said to Christ , Why speakest thou unto them in Parables ? i. e. Why dost thou preach so Obscurely and Aenigmatically to them ? Why dost thou not open thy self more plainly to them ? They are never the better for what thou saiest ; neither they nor we understand thy meaning : And therefore they without doubt Mar. 4 10-13 . asked Christ in private to unlock the Cabinet of the Parable to them , and shew them the Jewel , or meaning of it : Now saith Christ , [ to you , ( i. e. Who desire of me spiritual knowledg ) it shall be given to know the mysteries of the Kingdom of Heaven . ] For whosoever hath ( i. e. Such holy desires ( as you have ) to inquire and move after the knowledg of Heavenly-mysteries ) to him it shall be given ( as it is to you ) and he shall have more abundance .

3. Jesus Christ in the 13th Ver. gives his Disciples an account why he spake to the Pharisees in Parables , Because they seeing , see not : i. e. They are wilfully blind , they see the wood , and yet will not see the trees : they see my Works , and yet will not see me to be Christ .

In seeing they see not ] i. e. They have seen me and believe not . Joh. 6. 36. They see me and my Miracles with the eye of sense , and yet will not see me with the eye of faith .

And hearing they hear not ] i. e. They hear with the sense of Audientes corporis sensu , non audiunt cordis assensu . August . the ear , but hear not with the assent of the heart : they hear and are convinced , but will not be converted ; as you have it in the 15th Ver. They perceive , but will not receive the knowledg of the truth . For to hear , is to receive and submit to what we hear : It implies the affection with the Organ .

Now in opposition to them , saith the Lord Christ to his Disciples , Ver. 16 , Blessed are your eyes for they see , and your ears for they hear : Your eyes see me , and are taken with the sight of me ; your eyes see me , and your hearts are in love with me : your sight of me hath wounded you with the love of espousals to me : And your ears hear and suck in the truths you hear from me . You hear and submit to the Authority of the Word you hear from me : You see with an amorous eye , and you hear with a believing ear : And therefore to you ( saith Christ ) it shall be given to know the mysteries of the Kingdom of Heaven , but to them it is not given , i. e. It shall not be given : For whosoever hath , ( that is , whosoever hath a Believing eye , and an Obediential ear ) to him shall be given to know the mysteries of the Kingdom of Heaven : And he shall have more abundance of knowledg and grace added to him .

4. So that the sense and mind of the Text is this : Whosoever hath , by the gift of God , any true beams of Light , to him shall be given further Revelations : God will give him higher degrees . Whosoever hath , to him shall be given : i. e. He gives after he hath given : as a Spring runs when it hath run .

So that the words speak not a word of the Improvement of Nature , but of the gifts of Grace , both in the beginning and in the increase : Whosoever hath , it is by gift ; and whosoever hath more , it is by further gift : So that this phrase [ whosoever hath ] speaks a gift , in that he hath : For what hath any man 1 Cor. 4. 7. which he hath not received ?

The meaning is not then , whosoever hath the improvement of Nature , to him shall be given true Grace ; but whosoever hath true Grace given to him , to him still it shall be given , and he shall have more abundance : God will heap favours on them . i. e. The beginning of Grace is a pawn of more Grace , and every former Grace shall be a pledg of future .

First , God gives Grace , therefore we have it : whosoever hath , then he adds more to it , to him it shall be given .

1. The words are a Reason why Christ said to the Apostles , Vnto you it is given to know the mysteries of the Kingdom of Heaven : For ( or because ) whosoever hath , to him shall be given : I pray , mark it , I say , It is a Reason , not why natural men should have Grace given them , but why the Disciples should have Grace given them .

2. Having , or not having , is to be understood of Saving Grace .

Therefore speak I in Parable to them , because they seeing , see not : and hearing , they hear not , neither do they understand , Ver. 13. Here Christ gives the Reason clearly ( which he toucht in Ver. 11 , But to them it is not given ) why he spake to the Scribes and Pharisees in Parables , because hearing Christ before preach plainly the Kingdom of Heaven , they would not understand , nor believe , nor obey him : Hearing , they would not hear .

And seeing his Holiness and his Miracles , they would not believe nor receive him for the Messia : Thus seeing they would not see : And therefore they deserved that Christ should now preach in obscure and cloudy Parables to them .

We see then the cause of Christ's preaching in Parables , was the obstinacy of some who were present ; and they were not meer simple men , unlearnd men , but the Scribes , and Pharisees , and Priests , who follow Christ only to carp at , and catch him . (2) To deride him ; and he was not to give holy things to Dogs : From these the mysteries of Heaven were justly vailed , because in seeing and hearing they did not , and would not see , nor hear , and understand : Observe hence ,

Obs. Such minds as hearers bring to Christ , such Sermons doth he preach to them .

Because they would not understand , they shall not : When they will not understand those things that are clear and manifest , Christ involves his speeches in darkness ; because the Disciples do plainly and honestly receive what is given , they are worthy , i. e. counted worthy , to whom more secret mysteries should be Communicated .

Obs. As it is the mercy and gift of God , that some hear and understand what they hear ; so it is the dreadful judgment of God , that some in hearing , hear not , nor understand .

Having travel'd thus far in the Explanation of our Text , we now arrive at the several Theses , or Doctrines contained in it ; upon which we will lay the Structure of the following Discourse .

1. Doct. The matters of the Kingdom of Heaven are Mysteries .

2. It is a matchless aend blessed Priviledg to know the Mysteries of the Kingdom of Heaven .

3. The Divine knowledg of the Mysteries of Heaven is given to some , not to others .

4. Where there are beginnings of true Graece , though never so weak , God makes rich additions of more .

Of these we will treat in order as they lye before us .

1. Doct. The matters of the Kingdom of Heaven are Mysteries .

1. Jesus Christ is a great Mystery : The Creator became a Creature : He who made Man , was made Man : He was born of the Virgin-Mother , and yet made his Mother : He that was the Father of Eternity , was born in time .

He never offended his Father , and yet was the greatest offender in the world : A sinner , and no sinner : For he knew no sin , and yet was made sin for us .

He was David's Son , and yet David called him Lord . Mat. 22. 42 , 43.

2. Justification by Jesus Christ , is a great Mystery .

There is a Curse denounced against them that break the Law : Gal. 3. 10. and yet the Saints are not cursed , though they never kept the Law .

The Saints cannot be Justified by the Law , and yet the Law Gal. 5. 23. cannot but Justifie them .

There 's nothing hinders Acceptance but Sin ; yet Sin doth 1 Tim. 1. 13. not hinder their Acceptance .

3. Faith is a Mystery . The Apostle saith , Faith is the substance Heb. 11. 1. [ or subsistence ] of things hoped for , and the Evidence of things not seen . See and not see ; things not seen , and yet Faith sees them ; Things to come , and yet makes them present , and gives them present Being ; It is a Mystery : Christ was born some thousand years after Abraham , and yet Abraham saw John 8. 56. his Day .

By Faith Moses saw him that is Invisible , saith the Text : [ Invisible ] and yet saw him , It is a Mystery ; He saw him by Faith , who could not be seen by Sense .

It is said of Abraham , that against hope , he believed in Rom. 4. 18. hope .

4. Regeneration is a Mystery : That a man should be born again , and yet not enter into his Mothers Womb , it is a Mystery : How can a man be born when he is old ? ( saith Nicodemus ) John 3. 4. Can he enter the second time into his mothers Womb , and be born ?

So Conversion is a Mystery ; That a man should be the same , and not the same ; the same man for soul and body , and yet not the same in regard of supernatural Life and Being put into him ; It is a Mystery :

To see a mans Judgment and Affections turned backward ; He that was proud before , now turned humble ; and he that was ambitious before , now despise the vain World , it is a strange Mystery : The men of the World stand wondring at it ( as 1 Pet. 4. 4. the Israelites did at Saul : Is Saul also among the Prophets ? ) And the Church admired at Paul . Act. 9. 21.

5. Humility is a Mystery : The Saints know themselves to be Kings , and yet refuse not to be every mans Servant .

To lye lowest , is the only way to rise highest : Whosoever shall humble himself , the same is the greatest in the Kingdom of Matth. 18. 4. Matth 23. 12. August . de Temp. heaven : But whosoever doth exalt . himself , shall be abased . Videte magreum miraculum , &c. saith Austin ; See here a great miracle ; God is on high ; and yet the higher thou liftest up thy self , the further thou art from him ; and the lower thou humblest thy self , the nearer thou art to him .

The Angels , those great Courtiers and Princes of Heaven , such is their humility , they become Ministring spirits to the Saints ; surely the Angels humility is a Mystery .

Again , That a man should use the World , as if he did not 1 Cor. 7. 29. 30 , 31. use it : weep , as if he did not weep [ weep and not weep ] , rejoyce , as though he rejoyced not [ rejoyce , and not rejoyce ] : And they that buy , as though they possessed not ; [ buy , and not buy ] that they that have Wives , he as though they had none , [ married , and yet unmarried ] , it is a Mystery .

6. Self-denial is a Mystery : For take a Saint , there 's no man denieth himself so much as he ; and yet there 's no man 1 Cor. 9. 27. seeks himself so much as he .

7. Affliction is a Mystery : That God should kill his people , and yet love them , and put them in his bosom ; it is a Mystery .

Again , Persecution for Jesus Christ is a Mystery : That whosoever Matth. 16. 25 will save his life , should lose it [ save , and not save ] : and whosoever will lose his life for my sake , should find it ; [ lose , and not lose it ] , it is a Mystery .

That a man should hate himself , and yet love himself ; nay , love himself best , when he hates himself most for God , it is a Mystery .

8. Patience in Affliction , is a strange Mystery ; for a man to sit down cheerfully , and be content with his Condition in all changes and varieties , is a Mystery : That a man should be tossed , and moved up and down , and yet be unmoveable , it is a Mystery : To be at home , and yet to be a Stranger , and a Pilgrim in his own House , and among his own Children , is a Mystery .

And therefore , saith St. Paul , I know both how to be abased , Phil. 4. 12. and I know how to abound ; every where , and in all things I am instructed [ The word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Instituor in sacris , i. e. I am instructed in this Mystery ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Diodor. Siculus . Instituo in sacris , Pasor ] , I am instructed in this Holy Mystery , both to be full , and to be hungry ; both to abound , and to suffer need .

9. When God is destroying his Church , he is multiplying his Church ; when he is pulling her down , he is setting her up : As when you see a man pulling down an old or deformed house ; you say , surely he is building up a fairer : when a Taylor is ripping the Cloath , and cutting it into shreds and pieces , he is making a comely Garment .

Again , Sometimes when a Sinner is galloping in the high way of Sin and Hell , he is in his way of pardon and salvation : God meets him in the way , and makes his way from Heaven , his way to Heaven : As Paul , when he was going to Damascus , Acts 9. went ( in his Intention ) to undo the Saints , but went ( in Gods Intention ) to be made a Saint .

Doct. 2. It is a matchless and blessed priviledg to know the Mysteries of the Kingdom of Heaven .

In my Discourse upon this subject I shall ( through Divine assistance ) shew you ,

1. What are the Mysteries of the Kingdom of Heaven ?

2. Why it is such a Priviledg to know the Mysteries of the Kingdom of Heaven ?

1. What are the Mysteries of the Kingdom of Heaven ?

1. They are Latent and secret things ; they are hidden treasures ; and therefore are they called Mysteries : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 :

Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 some derive from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is [ Claudo ] to shut up under secrecy .

For secret things are not spoken , but lockt up in the heart . But I rather think , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — whose root is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to hide , or keep close : And from the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 came Saturnus , who hid himself in Italy ( as the Poets Fable ) which was therefore called Latium .

Upon this account are the matters of the Kingdom of Heaven called Mysteries , because they are unknown to Nature , they are hidden , till they are revealed : Man could never have known them , had God never revealed them : And though they are revealed , yet they are still Mysteries to carnal men who hear the Gospel , and yet do not understand it .

2. They are excellent and stately things , because they are the Mysteries of the Kingdom of Heaven : They are high Mysteries , for they are Mysteries of a Kingdom , and of the highest Kingdom too , for they are the Mysteries of the Kingdom of Heaven . Never were there any such Mysteries of State as these : and truly , they that are acquainted with them , are of Gods Privy-Council .

Thus you see why they are called Mysteries :

But what are they ?

They are the Plot or Design of Gods wisdom which he hath contrived in order to Mans salvation , the sacred Principles and Doctrines of Christian Religion : the Plat-form and Draught of his Will , according to which he will save Man . For the Church is stiled a Kingdom , and Jesus Christ is the King ; and the Laws of this Kingdom are Mysteries , because it is a spiritual Kingdom , the Kingdom of Heaven ; they are Laws of an higher and more sublime nature , than the Laws that any worldly Kingdom hath .

If the Common Law of England be a Mystery to silly Countrey-men ; what are the Imperial Laws of the Crown of Heaven ?

More particularly ,

1. The Incarnation of Christ is called a Mystery : Without controversie great is the Mystery of godliness , God manifest in the flesh .

This is a Mystery , not only not known by Nature , to humane 1 Tim. 3. 16. Reason , but being known and revealed , far transcends the conception thereof . We do not so much believe it by our understanding , as understand it by our belief .

This is the Mystery of all the Mysteries ; the Master-piece and flower of all the rest .

2. The Vnion and conjunction of Christ and the Church , Paul saith , This is a great Mystery , and I speak ( saith he ) concerning Christ and the Church ; that Christ and his Church should be Man and Wife ! that there should be a conjugal oneness between them ! that a person of such Majesty and Distance should marry so poor a Bride , and make her his Queen !

2. Why is it such a Priviledg to know the Mysteries of the Kingdom of Heaven ?

Reas. 1. Because Knowledg is wondrous desirable , and satisfactory to the Nature of man : for man is a rational creature , and therefore desires to know all things that are knowable : There 's a rational desire in man breathing after Knowledg : Knowledg is ( as it were ) mans Element , wherein he breathes and lives : as sense is the Element of bruits and beasts , they wallow in sense , and walk within the circumference of sense , higher they cannot go : so Knowledg is the Element of man , his native air ( as it were ) wherein he is born and bred , and which he sucks in delightfully : The air of Knowledg is wondrous pleasant to man ; and therefore he loves to take the air , read Books , and search after Knowledg .

Reas. 2. The Knowledg of the Mysteries of Heaven , is a Knowledg that will save thee . It is [ Scientia scientiarum ] the science of sciences , the Knowledg of all Knowledges : it is a Knowledg that will save thee , and do thee most good , and stand thee in the greatest stead ; it is a Knowledg that will do thy soul good , a Knowledg that will put thee into Heaven : It is the Object that makes the Knowledg : Knowledg derives its Excellency from its Object ; Therefore saith Paul , I count all things but loss and dung for the excellency of the Knowledg of Christ Jesus my Lord , that I may be found in him . The Knowledg of natural things , leaves thee but a natural man , a well-polished Phil. 3. 8 , 9. natural man ; but the Knowledg of Christ makes thee a Saint ; the Knowledg of Jesus saves thee from thy sins ; the most exquisite Knowledg of all natural things leaves thee in thy sins , but the Knowledg of Jesus Christ saves thee from thy sins : And therefore saith Paul , I determined not to know any thing among you , save Jesus Christ and him crucified : Because Paul knew , that no Knowledg would save himself , and no Knowledg 1 Cor. 2. 2. he made others know , would save them , but the Knowledg of Jesus Christ and him crucified .

If all the men in the World were wounded , and lay at the point of Death , and there were but one herb in all the World that would heal them ; How would they all send abroad to know that one Herb , and to know the virtue of it , and how to use it , and apply it ? How happy would they count themselves in the Knowledg of it ?

My Beloved , All the Men and Women in the World are wounded , they are wounded to death , and lye gasping for life ; and there is but one Herb in all the World that can heal and save them , and that is Jesus Christ , whose Divine nature did grow out of the bosom of God the Father from all Eternity , and whose humane Nature did grow out of the sanctified Womb of the Virgin ; Oh! how precious should be the Knowledg of Jesus Christ then unto you ? Surely it is the greatest priviledg to know him .

3. Grace begins in Knowledg , in the Knowledg of the Mysteries of the Kingdom of Heaven , as the stream begins in the spring : for Knowledg is the spring of Grace : the Knowledg of God is the spring of our Love to God : the Knowledg of the Power and Truth of God , is the spring of our Trust in God . They that know thy name , will trust in thee . Psal. 9. 10.

Knowledg that saves us , is not a bare notion of God , it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him .

Reas. 4. Because it is a Knowledg above the reach of Nature ; to know the Mysteries of Heaven is beyond the sphear of Nature and Reason . They are foolishness to the natural man , 1 Cor. 2. 14. neither can he know them , because they are spiritually discerned . Natural men cannot know supernatural Mysteries : Carnal reason cannot apprehend spiritual Objects .

Surely they are some rare and stately things that stand thus aloft above the reach of Reason : For mans Reason is an Eagle , and flieth high , and therefore these Mysteries of Heaven must needs be some high and glorious things , which mans reason soaring upon its loftiest wings , cannot attain unto .

Reas. 5. Because few do know them : we count that a great Priviledg , which is committed but to a few : and that 's the signification of the word [ Privilegium ] .

Reas. 6. Because they are Mysteries , i. e. hidden and secret things : Now , to know not plain and common things , but to know Mysteries , we count it a great Priviledg : How did the Philosophers study to know the Mysteries and secrets of Nature ? and in what Honour were they had , because they knew them ? What a priviledg is it then to know the Mysteries of Heaven ?

And because they are such deep and rare Mysteries , the Angels themselves desire [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to peep into them .

Reas. 7. Because they are Mysteries of God ; and is it not a 1 Pet. 1. 1● superlative priviledg to know the Mystiries of God ? A man counts it an high priviledg to be of a Kings Privy-Council , and to know his Royal secrets . What a point of Honour is it then to know the Mind and Mysteries of the great God , and have his Divine secrets communicated to them . God can do no more , unless he should make us God : They that know the Kings secrets , are next unto the King himself : So doth God make them that know his secrets , next unto himself . First , God makes all his secrets immediately known to Christ , and Christ is next to God ; and Christ made known his secrets to the Apostles , and they are next to Christ .

Reas. 8. Because the Mysteries of Heaven are lovely things to see to ; they are bright beauties , and exquisite rarities to look upon .

God is a lovely and beauteous thing ; therefore saith David , Psal. 27. 4. One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the days of my life , to behold the beauty of the Lord .

His beauty is such , that if we could but see some little of it , it would enamour and ravish our hearts ; 't would wrap us into such an Extasie and Admiration of him , that all other ( even the most excellent ) things would appear to be but base to him : For ,

First , God is the only satisfactory Object of mans Knowledg : The Knowledg of all other things ( could you behold them all with one intuitive Act ) is but an hungry , beggarly Knowledg , a sick Knowledg , till thou know him : The soul of Man , her Appetite is never filled , nor satisfied , till she know God .

When I read some Authors , and view their Ignorance of God , I cannot but sit down and say , Oh! what a Priviledg is it to know God! I will give you an Instance :

Pliny , A man of vast parts , who writes the History of Nature ; Lib. 2. Cap. 7. Quisquis est Deus , si modo est Alius , &c. Irridendum verò agere curam rerum humanarum illud quiequid est summum : Ibidem Annè tam tristi atque multiplici Ministerio non pollui credamus , Dubitemusvè . Ibidem . Verùm in his Deos agere curam rerum humanarum credi , ex usu vitae est . Ibidem . Verùm in his Deos agere curam rerum humanarum credi , ex usu vitae est . Paenasquè Maleficiis aliquandò seras ( occupato Deo in tanta mole ) nunquam autem irritas esse : Ibid. and you would think he had fathom'd the very bottom of Nature ; yet when he comes to speak of God , saith he , God , whosoever he be , if haply there be any other but the World .

Again , saith he , That the chiefest Power , whatsoever it is , ( meaning God ) hath care of mankind , or of mens affairs , is a thing to be derided or scorn'd at .

What dreadful darkness is this ! How uncomfortable to us , that we have no God to mind our Conditions , or manage our Events !

And his Reason is this ( as poor as his Assertion ) , Can we believe , that he should not be polluted with so sordid , or base , and so trouble some a service ? As if the Sun cannot shine upon a dunghil , but it must be defiled .

And yet afterwards he saith , Howbeit to believe , that the Gods have care of mens Estates , is useful and expedient for this life .

Whether he speaks this , being forced by Conviction , or out of Pollicy ( to keep men within Bounds ) rather than of Faith , I know not , though I conceive the latter by his following words : To believe that the Gods have care of mens Estates , is useful for this life ; As also that the punishment of Malefactors is sometimes late ( because God is busily employed otherwise in so vast a frame as this World is ) but never misseth in the end .

Where you may see how poor an opinion he hath of God , as if he were forced to put off the punishment of Sinners out of necessity , because he could not have while ; could not do many things at once , his affairs being too great for his head .

But he goeth on , and saith , That the chief comfort that man hath for his imperfection and weakness of nature is , That even Imperfectae veroin homine naturae praecipua solatia , nè Deum quidem posse omnia : Ibidem . Nam nec sibi potest mortem consciscere , si velit — Nec mortales aeternitate donare , nec revocare defunctos ; nec facere , ut qui vixit , non vixerit , qui Honores gessit , non gesserit , nullumque habere in praterita jus , praeterquam Oblivionis : Neque ( ut facetis quoque Argumentis Societas haec cum Deo copuletur ) ut bis dena Viginti non sint , Ac multa similiter efficere non posse ; Per quae Declaratur haud dubiè Naturae Potentia , Idque esse quod Deum vocamus : Ibidem . God himself cannot do all things .

And he doth Instance in some things very sadly , That God cannot [ Mortales aeternitate donare , aut revocare defunctos ] Crown mortal men with everlasting life , nor recal or raise the dead ; which speaks his own miserable Condition . And ye Saints of God , if this were truth , then ye also of all men are the most miserable .

But he doth instance also in other things which God cannot do , and which we grant . For we say , That God cannot do those things which imply Contradiction . And these things God cannot do , not because he is not Omnipotent , but [ Quia Praedicatum Repugnat subjecto ] because the Praedicate is Repugnant to the subject . Thus God ( to use his own Instances ) cannot bring to pass , that one who lived , did not live ; or he that bare Honourable Offices , was not in place of Rule and Dignity . God cannot make things that are past , not to be past . And he goeth on to break a jest upon God in these things : For saith he [ Vt facetis quoquè Argumentis societas haec cum Deo copuletur ] That by Facetious and merry Arguments we may prove our Fellowship therein with God , he cannot cause that twice ten should not make twenty . Whereby without doubt ( saith he ) is proved the power of Nature , and that it is she , and nothing else , which we call God .

Thus doth this great Man ( for want of Divine Knowledg ) advance Nature into the Throne of God , and degrade God so low as to be nothing else but Nature : How was he benighted in dark and dreadful Ignorance !

Do you not by this time see , That it is a most superlative Priviledg to know God ? And indeed it is so , if we would believe but Scripture , This is life-eternal ( saith Christ ) to John 17. 3. know thee the only true God , and Jesus Christ whom thou hast sent .

God himself is the great Soul and Excellency of all the Mysteries of Heaven ; all the rest are but so many lines that lead us to him the Center : he is the root of all the Mysteries of Heaven , and the Vltimate end of them all ; were it not for God , they would all be worth nothing .

2. Jesus Christ is a lovely thing : The brightness of his fathers Heb. 1. 3. glory , and the express image of his person : All the beauty and glory of God is engraven upon Christ : he is a lovely thing . He was a sweet flower , planted in the Womb of a Virgin , and grew out there without the least spot of sin . Surely , as man , he is a very lovely thing , how much more as he is God , shining with the same Rays of Glory that God hath !

But is not Christ a lovely thing as our Mediatour ? Do you not love to look upon him sitting at Gods right hand , and pleading your Cause for you ? How lovely is he in this Office ?

3. Justification by Christ is a lovely thing : It is a glorious Garment , and beauteous Robe ; more beauteous than the Righteousness of the most holy Angels : Whoever puts it on , are as pure as if they had no spot or dirt of sin upon them .

4. Pardon of Sin is a lovely thing : every Saint longs to have a sight and tast of it : it made the poor woman that came in weeping , to go out rejoycing from Jesus Christ , [ Her sins which are many are forgiven her ] , it was the most golden day that ever came over her head .

5. Peace of Conscience is a lovely thing : The Saints are ravished with the sweetness of it : it grows like a Rose in their bosoms ( when 't is once planted there ) and they can never cease smelling at it : it fills their senses with delicate Odour , and makes them look fresh and green all their days .

Reas. 9. It is a transcendent Priviledg to know the Mysteries of the Kingdom of Heaven , if we consider how unworthy we are to know them ; unworthy to have such Jewels hang at our ears ; unworthy to have such Wine put into our old Bottles ; and to have such golden Mines grow in the earthy Bowels of our Minds and Understandings . As the Apostle saith , We 2 Cor. 4. 7. have this treasure in earthen vessels . The Mysteries of the Gospel are Gods Treasures , and we are but poor earthen Vessels , unworthy to have such Divine treasures put into such earthen Caskets , such Oyster-shells : The Angels , those golden Vessels and Velvet-Caskets , think themselves unworthy to have his Mysteries and Treasures put into them , unworthy to know him , and see him ; and therefore the Seraphims , each of which Isa. 6. 2. had six Wings , with two they did flie , to signifie [ Celerrimae Ministeria ] the swiftness of their Ministry ; and with two did cover their faces , as men do when they look upon the Sun , to signifie , That they cannot endure the splendor and brightness of Gods face ; and withal , that they are unworthy to see his face ; and with two they did cover their feet , that is , their secret parts , for so doth the word [ feet ] signifie in Scripture , not only our feet wherewith we go upon the ground , but the secret and unclean parts of Man . Isa. 7. 20.

The Angels therefore appearing in the shape of Man , did cover those parts , not as if there were any stain of sin upon those blessed Creatures , but as ashamed of their perfections , as imperfections in comparison of God's infinite and incomperable perfections .

If the Angels , how much more are Men , who are Sinners , unworthy to know God in Jesus Christ ?

We shall now pass to the Application of this Doctrine :

And first ,

Vse 1. Prize then the preaching of the Gospel : that 's the looking-glass in which you behold the Mysteries of Heaven .

1. It lays open the Mysteries of Heaven to you : there may be a great deal of Riches wrapped up in a Treasury , but this opens and unlocks the Treasury : The Ministry of the Word is ordained to lay open the Treasure to Gods People , that they may know what Riches they have by Jesus Christ .

There be rich Mines in the Scripture , but they must be digged up : The Ministry serves to dig up those Mines , and lay them open above-ground , that the Saints may see them , and be in love with them .

2. The Preaching of the Gospel casts the sweet savour of the Mysteries of Heaven abroad the World , and renders them lovely .

As the Woman that brought her Box of Oyntment to anoint the Lord Jesus with it , when she opened the Box , the room was filled with the Odour of the Oyntment : were not the Box opened , the Oyntment would not smell : so the preaching of the Word , is the opening of the Box.

The Gospel ( which is a rich compound made up of the Fragrant spices and Mysteries of Heaven ) I say the Gospel is a Box of sweet Oyntment , and the Preaching of it is the opening of the Box ; if it be not opened , it casts not its sweet savour abroad the World . The publishing of the Word , is the opening of the Box , and the casting of the perfume of it abroad the World : Hence saith the Apostle , Now thanks be unto God , 1 Cor. 2. 14. which always causeth us to triumph in Christ , and maketh manifest the SAVOVR of his Knowledg by us in every place .

3. The preaching of the Gospel applies the Mysteries of Heaven to mens Souls in particular : It distributes the portion to every Child of God : The Ministers of God are the Stewards of God to distribute the Mystery of comfort , and the Mystery of pardon , and peace , to whom they belong : Now where there is an equal and convenient distribution of the portion to every one , this makes the Ordinance of God so beautiful , and the Mysteries of Heaven so delicious ; this makes the people taste them , taste the Mystery of comfort , and the Mystery of peace and pardon ; when the Waters of Life are derived from the spring of the Scriptures , to every mans particular use , they taste them , and relish them .

And 't is this that makes the Word in the Application of it so sweet a thing : I say the Word in the Application of it is a sweet thing ; for good things , the nearer they are brought home , the more delightful they are ; as a Rose on the Tree is a sweet thing ; whether you smell it , or smell it not , 't is sweet ; but if it be brought home to you , and put into your bosom , then you smell it sweet : So the Mystery of peace and pardon , as it grows upon the Tree of the Promise , is a sweet thing ; but if the Hand of Application bring it home to you , and put in thy bosom , there thou art sweetned with it .

Vse 2. England ! See thy priviledg : God hath revealed to thee the Mysteries of the Kingdom of Heaven .

Ah London ! See thy priviledg : Thy Fleece is wet with the dew of the Mysteries of Heaven : Thou art Goshen , when the greatest part of the Kingdom is Egypt , dark Egypt .

And the rather ( oh England ! ) see and prize thy priviledg [ The Mysteries of the Kingdom of Heaven ] lest God remove them , lest God depart from us .

The Glory of God departed out of the Temple before the Destruction of Jerusalem ; so the Glory of God departs from a Church , the Beauties and Excellencies of God remove , when we esteem them not .

And if any thing in the World make God to leave a Church , as he left the Jews , and as he may leave any particular Church , it is because there is not a prizing of the Heavenly Mysteries we have .

For however we esteem these things , God sets an high price upon them ; and if we do not , God will deprive us of them , and of the Power and Beauty of them .

Vse 3. Oh the love of God that will communicate the Knowledg of himself unto us ; that is not content we should know any thing , unless we know him !

1. He knows himself to be our chiefest good , and therefore knows that the Knowledg of all other things would do us no good , without the Knowledg of himself .

All the Creatures are but his Servants ; the Sun , Moon , and Stars , are but the Creatures and Servants of the High God ; and to know them ; and all their motions , would not advantage us , unless we know their Master . As a man that is ambitious of Honour , and high places , he useth acquaintance with a Kings Servants but as an Introduction to acquaintance with their Lord and Master : He knows that the Donation of Honours , and Collation of places and offices , is in the hand of the King , and therefore to know his Servants will do him no good , only the Knowledg of the King himself : So God is the Fountain of Honour and Glory , all the Creatures have but a Glory Derivative from God ; they can confer no Glory on their fellow-Creatures , and they will part with none of their own : There 's no Creature will part with its Glory , or lose its Glory , to confer it on thee : The Sun will not lose its Light and Place in the Heavens to translate it to thee : if they would , it is not their own to dispose of .

Besides , the Sun may shine upon thee , but cannot shine Peace of Conscience into thee . The earth may afford thee Wine and Oyl , but cannot yield thee the grapes of saving joy , and the Oyl of gladness to anoint thy soul with .

To know any thing , the Knowledg of Jesus Christ would be of greatest worth unto thee ; and yet to know Christ , would not advantage thee , but as a means and door to let thee in to acquaintance with God himself : The Knowledg of Christ would not save thee , did not the Knowledg of him lead thee into the Knowledg of , and acquaintance with God himself . And therefore saith Christ , I am the way , [ not the end ] no man John 14. 6. comes unto the Father , but by me : Thou must not terminate the Knowledg of Christ , in Christ himself ; but use it as a Medium and Way to bring thee to the Father . Therefore saith the Text , Who by him do believe in God that raised him up from 1 Pet. 1. 21. the dead , and gave him Glory , THAT YOVR FAITH AND HOPE MIGHT BE IN GOD.

2. It is a wondrous priviledg that any man affords us , to let us know him , and to be intimate with him : What can he do more , than to unvail himself to us , and let us see his inside , and let us peep into the Cabinet of his secrets , and make us acquainted with all his Excellencies ? It is the greatest love that can be : A man may invite us often to his Table , and make us sit down with him , and yet not let us know himself ; nay you may live with him all your days , and converse with him , and yet he not let you know his inward self , nor what is in himself : Hee 'l make himself known to none , but whom he makes his second self !

Ah then ! how are we engaged to God ? That thou wilt let us know thy face , and know thy mind , and know thy heart ; What is this , but to make us thy second self ?

3. God doth not only let us know him , but he knows us : As the Apostle saith to the Galatians , But now , after that ye Gal. 4. 9. have known God , or rather are known of God : We know not God so much as He knows us . We are rather known of him , than know him : 't is more that he knows us , than that we know him : As when a poor man lives by a great man , and knows him , it doth not do him so much good that he knows the great man , as that the great man knows him , and communicates some of his greatness to him ; The great mans Knowledg of him makes him a great man : though he knows the great man , yet if the great man know not him , and take not notice of him , he 's never the better : So we may by nature know God , and by the Scripture know the Attributes of God , yet this doth us no good , unless the Lord know us , and communicate his riches and greatness to us . It is the happiness of the Subject , that his Prince will know him : All the Honour of one that is in low degree , springs from the Knowledg his Superior takes of him . Zacheus ran and went up in Luk. 19. 3. to the Sycamore-tree , that he might see Christ , and know him ; but it was Zacheus happiness ( and the rise of his Honour ) that Christ would know him , and cast an eye upon him .

Vse 4. The next Vse is an Vse of Tryal .

Try your Knowledg of the Mysteries of Heaven : Every one is prone to approve and think well of his own Knowledg : especially those that have higher parts of Understanding than others , that can discourse of Divine things , that have a speculative apprehension , and quick fancy .

And therefore try your Knowledg of the Mysteries of Heaven .

By way of Preface into this Vse of Tryal , let me shew you three things :

There are three ways to know God :

1. By the Contemplation of the Creatures , which is proper to the Gentiles : I say , proper to the Gentiles in this sense , That they had no other glass to see God in , no other book in which they could read the Divine Excellencies : The book of the Creature was the only Scripture they had , wherein God was discovered to them , and in it they might have seen and read much of God , as the Apostle argueth : For the invisible Rom. 1. 20. things of him from the creation of the World are clearly seen , being understood by the things that are made , even his eternal power and God-head , so that they are without excuse .

2. By the report of Scripture , and the reading of Scripture : and this was proper to the Jews : This was their priviledg or advantage ( as the Apostle saith ) For unto them were committed Rom. 3. 2● . the oracles of God ; that is , they received all the Revelations of his Will , the Law and the Prophecies , they were the only people with whom God thought fit to deposite all these : they were the only Cabinet in which God laid up the Jewel of the Scripture : To them and for them he wrote his Law : He sheweth his word unto Jacob , his statutes and his judgments Psal. 147. 19 , 20. unto Israel ; he hath not dealt so with any nation : and as for his judgments they have not known them .

3. By Christ , which is proper to Christians .

The Knowledg of God , which they get , who know him by the Creatures , is like that Knowledge which we have of a man only by seeing some of his Workmanship which he hath wrought .

The Knowledge of God , which they get who know him by the holy Scriptures ( I mean a literal Knowledg ) is like to that Knowledg which another gets of a Famous learned Man , by reading the things which he hath written .

The Knowledg of God which they get who know Christ , is like to that Knowledg which one hath of the King by having seen his Image , or rather his Son , who is the true and very Image of his Father : Hence saith Christ to Philip , When he said , Shew us the Father , and it sufficeth us : saith Christ , John 14. 9. Have I been so long time with you , and yet hast thou not known me , Philip ? He that hath seen me , hath seen the Father , and how sayest thou then , Shew us the Father ?

Now through Gods infinite mercy we have the benefit of all these .

We have the book of the Creature , wherein we may read the Being and Subsistence of God .

We have ( besides that ) the book of the Scripture , wherein we may read the Will of God ; which is a step or stair beyond the other : for in the book of the Creature we can read no more than the Being , and some attributes of God , that God is , and that he is wise and powerful , &c. but not one tittle of his Will there : only the book of Scripture shews us the Will of God , the Will of his Commands , what our duty is , and what we must do that we may be saved :

And the Will of his Decrees disposing of Men and Angels to their last end or eternal state .

But besides these , we Christians have another book , written as it were ) with the Rays of the Sun , who is stiled the brightness of his Fathers glory , even Jesus Christ ; I call him a Book , for he is stiled [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] the Word of God . But he is a book not made of Ink and Paper , but [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] a living Book , in whom we read the Treasures of his Fathers Glory , Wisdom , Love and Mercy to us in our Redemption : Of him the first Testament prophesied ; Him the new Testament declared .

He was from everlasting , yet may be said to be printed and set forth when he was born of the Virgin .

This is the Christians Book , and God was never known visibly till Christ came , for he is God manifest in the flesh .

And , 't is the property of the Christian to take up the Knowledg of God in Christ , and to believe in God through Christ , and to converse with God in Christ : He is the Kernel of all the Mysteries of Heaven : the sap and quintessence of Religion .

These being premised , we will now give you some Tryals of a saving Knowledg of the Mysteries of Heaven :

First , They that know the Mysteries of Heaven savingly , know them clearly . For this is a spiritual Knowledg , not only in respect of the Object , but also of the Principle .

Though it be not without the Scripture , yet it springs not alone from the Scripture , but from the effectual Irradiations of the spirit of Wisdom and Revelation .

That , look as the literal Knowledg makes an Addition of further discoveries to the natural ; so this spiritual Knowledg superadds even to the literal , namely clearness of light . My Beloved , you must understand it thus : The things which the Holy Ghost discovers , are no other for substance , but those very things which are in Scripture , only he gives a clearer light to discern them by .

To Instance ,

That God is : Every man saith he knows this , and believes it , as well as the godly doth . But I must tell him , That the godly man seeth a great deal further into it : he seeth that God is , as truly as he seeth that the Sun is , when it shines upon him : And therefore God is in all his thoughts .

The wicked man will tell you , he knows that God is present in all places , and yet he will be drunk in God Presence , swear and lye in Gods Presence , cheat , and deal unjustly in Gods Presence : How can this man say , he believes that God is present where he is ? But now the godly Man seeth that God is present in all places , as clearly as if God appeared visibly to him .

Secondly , They know feelingly : they feel what they know : what they know in the head , they feel in the heart .

And they count themselves to know no more than they feel : as Melancthon makes mention of a godly Woman , who having strong conflicts upon her Death-bed , and was afterwards much comforted , brake out into these words , Now , and not till now , I understand the meaning of those words [ Thy sins are forgiven thee ] .

The Knowledg of Divine Mysteries is rather a spiritual sensation , than speculation : It lyeth more in sense and feeling , than in understanding of them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the soul it self hath its sense , as well as the body ; And therefore when David would teach us how to know what the Divine goodness is , he calls not for speculation , but sensation , Taste and see how good the Lord is .

Know God , as thou wouldest have God know thee ; know Christ , as thou wouldest have Christ know thee .

Thou wouldest have God know thee , and take care of thee ; so must thou know him , and take care of his Glory : Thou wouldest have God know thee , and succour thee in dangers , as the Disciples ( when the Waves covered the ship ) said to Christ , Master , carest thou not that we perish ? So must thou Mark 4. 38. know God and his Cause , so as to prop it up in difficult times , lest it perish .

Thou wouldest have Christ know thee , so as to dye for thee ; Lord if thou dye not for me , I must be damned ; so must thou know Christ , so as to dye for him and his Truth ; I am ready , Acts 21. 13. not only to be bound , but to dye at Jerusalem for the name of the Lord Jesus .

Thou wouldest have Christ know thee , so as to love thee , and put thee in his bosom [ Who loved me , and gave himself for me ] Gal. 2. 20. So must thou know Christ , so as to love him , and put him into thy bosom , Lord , thou knowest that I love thee . John 21. 16.

Charity , or love , is the most eminent of all the Graces , inasmuch as Faith shall fail , when there shall be nothing to believe , nor to have confidence in ; and Hope shall fail , when Christ returning , and the resurrection of the just being made , there shall be nothing more to hope for .

Only Love shall never fail : for there shall be always what to love , and what to taste : For in eternal life we shall love God and Christ , and we shall find a perpetual relish and savour in the contemplation of God , and of Jesus Christ .

Know the things that are prepared and given thee of God : Therefore is the spirit given us , that me may know the things 1 Cor. 2. 12. that God hath given us : What is it to know Heaven , unless thou knowest that Heaven is given thee of God ? What is it to know Christ , unless thou knowest that Christ is given thee of God ? What is it to know God himself , unless thou knowest him to be thy God ? What is it to know the Scriptures , unless Valdesso . Consid. 70. thou believest and holdest for certain all that is contained in the Scriptures , and hast confidence in the Divine promises , as if to thee properly and principally they had bin made ?

Forgiveness of sin is a blotting out of iniquity as a cloud . Isa. 44. 22.

A Cloud is by the Power of the Heavens nullified ; neither form nor matter to be found , not any circumstances like it , to note that ever such a thing was .

Forgiveness notes Remission , which is the Term in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Remission . Remittere , quasi Remittere ; to send a thing back again , the unravelling , and undoing of a thing misdone , the nullifying of an unlawful Action . As sin makes void the Law , and nullifies it , so doth forgiveness nullifie and make void sin .

When we are remitted , we are [ retromissi ] sent back again to our first Condition , as when we were in Paradise ; no more mentioned , and no more thought of , than of Adam before his fall .

Know thy self , what need thou hast of them : a Damned man , and therefore need of eternal life ; a guilty man , and therefore need of Justification ; a lost man , and therefore need of a Saviour ; A man under Satans power , and therefore need of Redemption .

Thirdly , They know powerfully : Their Knowledg comes like an Armed man upon them , and carrieth them Captive into the Tents of those things they know , 2 Cor. 10. 5. And therefore Christ is said , To ascend up on high , and to lead Psal. 68. 18. captivity captive : It binds the soul up in chains : Lord , I am thy Prisoner , I yield to thee , and will be no more a Rebel .

It layeth a soul flat at the feet of Christ , as it did Paul , he fell to the Earth , Lord , what wilt thou have me to do ? I 'le swear no more , only pardon me , Lord : and I 'le be drunk no more , I 'le persecute the Saints no more ; pardon me only , and I 'le deal unjestly no more .

I 'le serve thee upon thine own terms , and do what ever thou bidst me .

Fourthly , They know delightfully : Their Knowledg stamps upon their hearts Impressions of delight in the things they know : because true Knowledg presents the Mysteries of Heaven lovely to them , and layeth a Net to catch their souls in love with them .

Spiritual Science is steeped in affection , taking delight in the things known : not barely apprehending , but relishing and savouring what it apprehends with abundance of love and complacency .

Fifthly , They know admiringly . Their Knowledg catcheth them up into the third Heaven of admiration : They that know aright the Mystery of Redemption , know and admire the Wisdom of God in contriving such a curious piece of reconciling Justice and Mercy to save a poor sinner : As Paul calls it , The manifold wisdom of God : For consider , Gospel-Mysteries Eph. 3. 10. are the Mysteries of a Kingdom , and fit for admiration .

For , 1. Kingdoms have Majesty . Solomon had Lyons about his Throne to set forth the Majesty of it , to make Transaction between that and all other people with Awe .

So Christ manageth his way in this World with Majesty : Heaven and Earth tremble at his Presence : he utters his voice to the great World , and the Rocks rend : Thunder is the voice of God to the great World : and in what Majesty doth he express himself to all Creatures below in that voice ?

As there be Thundrings without , so there be Thundrings within : In great Majesty doth Christ speak to the soul sometimes ; Ask your Consciences else ; ask Faelix , the Jaylour , and Cain else ; yea , ask your Father Adam else ; what a case were all these in , when Christ did but reason with them ! Yea , I ask you Hypocrites ( if any here ) is not the way of Christ full of Majesty ? What means those loads that gather about your hearts , and that fearfulness which surpriseth you ? Thou dost but touch the mountains , and they smoke ( saith the Psalmist ) , so God doth but touch your Consciences , and they smoke : he doth but whisper within , and your spirits fly about every where , into the fingers , into the face , and up into the head , and the heart within beats for want of them , ready to swoon away .

Ask wounded spirits whether Gods Word be not full of Majesty : Twenty years time not enough to heal the wound of a word of Gods mouth : Oh the Majesty of that word !

Look upon the whole Creation , upon the Earth , upon the Sea , upon the Heavens , do they not all-speak the Majesty of Christ ? God is mightier than the noise of many waters , yea , than the Mighty waves of the Sea . The tossings , rollings , and roarings of the Sea , Do they not speak loudly the Majesty of Christ ? But , ah sinner ! The tossings , rollings , and roarings of a troubled soul , speak the Majesty of Christs word much more : Knowing therefore the terrour of the Lord , we perswade men .

2. Kingdoms have Supremacy : This is Basis Majestatis .

Christ is a great King over all , as the Psalmist titles him . Psal. 29.

God hath set Christ over all , so should we ; as God hath set him , so do you , over all , in all things .

Now self-denyal is an excellent means that Christ may Reign : Thou must deny thy Kingdom , that Christ may have his ; you must lay down your Crowns at his feet , that he may wear his Crown upon his Head .

And this is a sweet Testimony of Grace in the heart , if the heart can endure Tribulation , that Christ may Reign ; If it can suffer all things , that Christ may do all things ; if it can lye low , that Christ may be exalted ; when we are most annihilated , our Lord and his Mysteries are most admired .

Sixthly , They know thankfully . The beams of Knowledg that shine into them , melt them into pangs of Thankfulness , that they should have the Honour and Happiness to know those things that they know .

They would not be without Christ whom they know , not for a thousand Worlds .

They would not be without the miracles of love , and peace , and pardon in Christ which they have and know , for all the Worth of India .

They count themselves to have been no better than brutes and beasts all the time they were without the Knowledg of those Divine Rarities which now they lay up so close in their hearts .

They adore God , that they should know and see those saving secrets which are hid from the eyes of so many round about them .

Seventhly , The true Knowledg of spiritual things doth spiritualize . True Knowledg of Religion makes a man Religious .

Religion in Scripture is called Godliness : Without controversie great is the Mystcry of godliness ; that is , The principles of 1 Tim. 3. 15. Christian Religion . Godliness is great gain , i. e. Christianity . The Christian Religion is great gain : Thus the Truths themselves are called Godliness ; Why so ? Because the true Knowledg of them begets an inward godliness .

As Religion it self is called Faith , and the grace in the soul is also called Faith : Why so ? To shew that Faith begets Faith ; that is , the Truth revealed begets Faith , and must be received by Faith .

Therefore one word includes both the Object , the thing believed , and likewise the Disposition of the soul to that Object . So Religion is called Godliness , because the true Knowledg of it begets Godliness .

Oh! See then what makes a true Christian : What , when a man nakedly believes Divine Truths ? When he knows the Principles of Faith , doth that make him a true Christian ? No : But when Religion makes him Religious , when these Tit. 1. 1. Truths work Godliness : for Religion is a truth according to godliness . Where the Truths of Religion are embraced , there is Godliness with them : A man cannot embrace Religion in Truth , but he must be godly ; because Religion is Godliness , so it is called , for that it tends to beget all Piety , and Virtue , and Godliness in the heart .

And therefore if the Mysteries of Heaven work not Godliness , a man hath but an Humane Knowledg of Divine things .

When Lucius a bloody Persecutor offered to confess his Faith , hoping thereby to gain an opinion that he was Orthodox , Russin . Hist. Eccles . l. 2. c. 6. Moses a Religious Monk refused to hear him , saying , The eye might sometimes judg of one's Faith as well as the Ear ; and that whosoever lived as Lucius did , could not believe as a Christian ought .

A man knows no more of Christ , than he is sanctified ; he knows no more of Divine things than he esteems and affects : he knows no more of the Mysteries of Heaven , than he brings the whole inward frame to be like the things ; He that saith , 1 John 2. 4. I know God , and keepeth not his Commandments , is a lyar , and the truth is not in him .

No doubt but Hophni and Phineas being Priests , had a literal Knowledg of God ; yet being prophane , they are said expresly not to have known him , They were sons of Belial , they knew 1 Sam. 2. 12. not the Lord .

Eighthly , If we know God aright , we know God in us : for we come to know God savingly by Regeneration , and so by little and little we come to know God in us , knowing in our selves those Divine perfections which the Holy Ghost attributes to God .

We know the Holiness of God by the Beam of Holiness which he hath irradicated into our hearts : We know the love of God by the working of love in us towards him , and towards his Saints : We know hatred of sin in God , by knowing in our selves an hatred of sin ; we know the Mercy of God , by finding in our selves an Image of his Mercy towards our Enemies ; As Christ saith , Be ye merciful , as your heavenly Fathers is merciful . Luk 6. 36.

And it is a clear case , We could never know in God Truth , Justice , Goodness , were we not in some measure true , just , and good ; it being natural for Man to judg of others , according to that which he knows in himself .

The spirit makes me to know Omnipotency in God , through the great Power which he shews in me , mortifying me , and making me alive : The spirit makes me know Wisdom in God , by the Wisdom which I get through his Holy Spirit ; he makes me know Justice in God , because he justifieth me in Christ ; he makes me know Truth in God , because he keeps promise with me : he makes me know goodness and mercy in God , because he bears with my slothfulness and sins .

Ninthly , This leads me to another , much like it ; true Knowledg of the Mysteries of Heaven is experimental .

A man never stands firm , and solid , and constant in the Faith , till he hath in himself some experience of that which he knows and believes .

And 't is certain , That he holds so much firmness , as he holds of experience in himself , and no more .

It befalls us in believing and knowing the Gospel , as it doth in knowing at first some wise and godly Man .

As long as we know the Wisdom and Godliness of such a man , only by the relation of other men , we are so disposed , that other men coming , and making a contrary relation , we change our opinion we had of him , at least doubt of it , till at last having strict familiarity with him our selves , we know by experience that the relation of him is true , which was made to us , and then no man is able to perswade us to the contrary .

So long as we believe the Gospel , and the Mysteries of Heaven only by the relation of Preachers , we believe it , till other Preachers come and tell us the contrary , and then we believe the other way , or at least doubt of the Truth we had from the first Preacher , till by having experience of that which is preached in the Gospel , we stand firm and constant in that which we know and believe ; and then all the men in the World are unable to unsettle or change our Faith and Knowledg , after 't is confirmed by our own experience .

As for example , here 's a Gospel-Mystery , That God hath punished all our sins upon Christ , and redeemed us from wrath , if we believe in him .

Now thy great work and design should be to get the experience of this Mystery in thee , that God hath punished thy sins in Christ , and redeemed thee from wrath .

Quest. You will say , how is the experience of Faith gotten ?

Answ. Then a man hath experience of that which he believes , when he hath peace in his Conscience ; when he hath the fruit of that which he believes in himself ; being assured in himself , that he can appear in the Judgment of God , with that self-same security wherewith he would have appeared , if he had lived with that innocency wherewith Christ lived , and had ( by Gods will ) suffered that which Christ suffered .

Vse . 5. If it be such a transcendent priviledg to know the Mysteries of the Kingdom of Heaven ; Oh , then act your souls with disires and endeavours after the Knowledg of these Divine things : For ,

1. Our souls are made for these things : What are our souls made for , but for excellent things ? And what is excellent , but the Mysteries of Heaven ? Is the soul made to lay her mouth to the breasts of the World , and suck in wealth and riches which she must spit out again ? I tell you , these are but dunghils to a soul .

2. They put Glory upon the soul : They are glorious , and make us glorious : The Knowledg of God in Christ is a glorious Knowledg : and the Gospel is called a glorious Gospel : these things put a Glory upon our souls .

What a glorious thing is it , when ( by the Mysteries of Heaven ) a weak man shall have power againsta a strong Devil ?

When a poor Creature ( flesh and blood ) shall ( by some virtue distil'd through the Mysteries of Heaven into him ) have such a strong Faith in the promise of forgiveness of sins , and such a mighty Faith in the promise , that all shall turn to his good ; that all the gates of hell shall not prevail over that weak soul ? Wwhat a glorious thing is this ?

And what a glorious thing is it , when an impotent and unable soul shall by an Ordinance of God have strength over those corruptions and sins which others are slaves to ? That mean men of low and cheap education and parts , should not be taken with those things that others are besotted with , that are of more excellent natural parts than they ? What a glory of grace is this !

3. Did ye know the Mysteries of the heavenly Kingdom , ye would wonder at nothing in the world besides .

What is the reason that silly men are taken up with admiration of small and poor things here below ; but because their thoughts are not employed nor raised up to these high and great Excellencies ?

The Poet saith ,

Nil admirari , prope res est una numici , Hor. Epist. 1. Epistol. 6.

Solaque quae possit facere & servare beatum .

To wonder at nothing , is the only thing to make us happy .

Whilst men stand wondring at the glory and foolish lustre of the World , Oh! this honour , and that greatness is a goodly thing , they are undone ; they are taken with it , and so undone : This makes those whose names are not written in the book Revel. 17. 8. of life , to wonder at the beast , ( as it is in the Text ) , saying , Oh! what a godly order have they among them , one under another ? And this makes them worship him , as it is in another Text ; All that dwell upon the earth shall worship him , Revel. 13. 8. whose names are not written in the book of life .

As the Philosophers speaking of the Knowledg of Causes , say , That the Knowledg of the cause takes away admiration , O 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that wonders , seems to be ignorant : Arist. 1. Metaph . cap. 2. As Countrey-men , that wonder at the Eclipse of the Sun , or at a Blazing-star , or at an Earth-quake , it is from their Ignorance of the Causes : a Philosopher wonders not at these things : And therefore Pythagoras said , That the end of Philosophy is , that we should wonder at nothing .

So , They that wonder at the Glory of the World , and of earthly Dignities ( Oh! It is a fine thing to be rich , and to shine in greatness ) , it springs from their Ignorance : It is the nature of shallow men to wonder at the things of this World .

A wise man wonders at nothing , because he knows greater things ; he hath seen greater matters than those the world can shew : Do you think a wise Christian will stand wondring at great and rich men , at great places and honours , and such things ?

Alas , He hath had greater matters in the eye of his soul ; and what can be great in this world to him , to whom the World it self is not great ?

What is great in this world to him that hath seen Christ , and conversed with God ?

Oh! come then , and know the Mysteries of the Kingdom of Heaven : These will so dazle your eyes with their glory , that you shall wonder at nothing in the world besides .

To dwell in the favour of men , and to rise up into high places , and have the world smile upon you , are these the things ye wonder at ?

Truly Sirs , If we would wonder , let us come to Religion , there we have him whose name is Wonderful , that is Jesus Isa. 6. Christ .

There we have his Laws and Testimonies , which are wonderful ; Thy testimonies are wonderful , therefore doth my soul Psal. 119. 129. keep them .

There is peace that passeth all understanding : joy unspeakable and full of glory .

There we have the ways of his Wisdom , and his dealings with the Saints , which are wonderful , as Job saith , Things too Job . 42. 3. wonderful for me , which I knew not : To bring us to life by death , to glory by shame , to perfect his work in abasement , to bring it low , that he may raise after .

But how may we know these Mysteries of the Kingdom of Heaven ?

1. You must use all means ; you must read , and hear , and discourse ; you must study the things of God , and converse with the Saints to whom God hath revealed these Mysteries .

The Ministry of the Word is the golden pipe through which these Divine Mysteries flow down into your Knowledg .

And then meditate of these things , till the heart be warmed : fasten your thoughts on them every day : It is your Wisdom to spend consideration on them , Oh that my people were wise , that they would consider their latter end ; I say it is your wisdom to consider the Excellency of these Mysteries of Religion , the Beauty of them in themselves , the fruit and sweetness of them in this world , and in the world to come .

An ingredient in the use of means after this Knowledg , is , that you must search for it : The promise of finding Knowledg , is only to such as search for Knowledg : It is such a precious treasure , that it lyeth deep in the bowels of Scripture : Thou Prov. 2. 4. shalt find wisdom — if thou seekest her as silver , and searchest for her as for hid treasures .

There are two places , two veins especially , where wisdom is to be found ; there is the Book of Gods Word , and the Book of Gods Works ; the Book of Scripture , and the Book of Providence .

In these two Books we are to search and study out the Knowledg of the Mysteries of Heaven : The Word reveals them , the hand of Providence doth dispense them : The Word unfolds them , Providence makes all things to further them in the soul .

And let me tell you , One great means to irradiate your Knowledg of the Mysteries of Heaven , is to know that Mystery of sinfulness that is in you , and that Mystery of misery that lieth upon you : It is not to be conceived ( as Jeremy saith ) , How deceitful the heart is , and how desperately wickea , what a depth of corruption lyeth there ?

The cursed and woful state we are in by nature , is not to be conceived : Man's apprehension is too little to take in all the Dimensions of it : to lye under the eternal wrath of God , what head can comprehend it ? What created soul can fathom in her widest thoughts the wrath of an infinite God ? Who can tell what Hell is ? And how hot the fire is which Gods Almighty wrath hath kindled to all eternity ? As eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for those that love him : so neither hath eye seen , nor ear heard , nor can the heart of man conceive those depths and treasures of misery that men are in by nature : Here we may cry out , Oh the depths ! Therefore the more transparent Knowledg we have of the Mystery of Corruption , and of the dreadful misery we are in by sin , the more we shall wonder at the unparalell'd goodness of God in the Mystery of our salvation ; the one will sharpen the appetite of the other .

Truly Sirs , if you are yet in the state of sin , consider how little there is between you and eternal Death ; you are ready to drop into Hell immediately and irrecoverably : Did these things sit sadly and seriously upon your spirits , how would it advance the Knowledg of the Mysteries of Heaven ?

2. That you may know the Mysteries of the Kingdom of Heaven , bring Humility , and self-denial .

Humble reason , and make her give place to Faith : for the humility ( we here speak of ) is a Denial of our own Parts and Wits , though they be never so capacious .

In this case the Intellectus must be rasa tabula : I say , the understanding must be as a Table scraped , all the Writings and Notions of humane Wit and Reason must be scraped out : It must be like the Wax that hath no Character , that it may receive the Impression of the Seal .

That which reason should do in supernatural things , is to stoop to Faith , to believe the things of God upon the sole Authority of God : Here it is the greatest reason to yield to Faith ; In Divine Mysteries Faith is the reason of reason ; and the highest reason is to yield to God that hath revealed them : And therefore Faith stands with the greatest reason that can be ; for is it not the greatest reason in the world to believe him , that is Truth it self ? Reason it self saith , It is the greatest reason to believe God who is the first Truth .

3. Wait upon the spirit . Give the spirit that Honour to reveal these Mysteries to you .

For your eyes are blind : you have an inward darkness upon you : the Gospel takes away the Vail from the things , but the spirit takes away the Vail from our souls .

The Jews had a Vail of types and shadows thrown over the things themselves ; now I say , Our Gospel takes away the Vail from the things , but the spirit must take away the Vail from our hearts .

In Nature there is need of a double light , that we may behold Objects .

1. A light someness upon the Object it self through the Medium ; and therefore men cannot see in the night , because the air , which is the Medium , is dark .

2. A light besides in the Organ , that is the eye ; and therefore blind men cannot see in the day ; because though the Sun shines , and things may be seen in themselves , yet they want a light in the eye .

So , though the former darkness which lay upon the Mysseries of Heaven be taken away , those legal shadows and curtains are removed , and the Sun of the Gospel shines full upon our faces , yet we are blind within , there lyeth an inward darkness upon our faculty : and the spirit must open our eyes , and give us a vital light to joyn with the outward light .

4. Send up your prayers to Heaven : The holy Vapours of Prayer ascending , the spirit comes down in showres upon the soul : The earth must send up Vapours , before the Clouds can give down rain : And therefore Paul prays for the Ephesians , That God would give them the spirit of Wisdom and Revelation , Eph. 1. 17 , 18. that the eyes of their understanding being enlightned , they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints .

5. He that would find the knowledg of Divine Mysteries , must seek it with a sanctified mind .

That which enables us to know , and understand aright the things of God , must be a living principle of Holiness in us .

As Plotinus saith , The eye cannot behold the Sun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 En. 1. l. 6. unless it be Sun-like , and hath the form and resemblance of the Sun drawn in it : so neither can the soul of Man behold God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unless it be God-like ; hath God formed in it , and made partaker of the Divine Nature .

As in the natural body , it is the heart that sends up good blood , and warm spirits into the head , whereby it is best enabled to its several Functions : So in the spiritual fabrick , 't is the heart that sublimates the head , and stores it with pure influences : the affections beget imaginations .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Iliad . T. v. 44.

As the Treasurers of an Army give out Corn and Provision to the Soldiers .

Some men have too bad hearts to have good heads : they cannot be good at Theory , who are so bad at the Practice .

Our Lord Christ hangs all true acquaintance with Divine Truths upon the doing of Gods will : If any man will do his John 7. 17. will , he shall know of the Doctrine , whether it be of God .

Such as set themselves to do the will of God , shall know the Doctrines and Mysteries of God .

Corrupt passions and earthly affections are apt of their own nature to disturb all serene thoughts , to precipitate our Judgments , and warp our Understandings .

There is an inward sweetness and deliciousness in Divine Truth , which no sensual mind can taste or relish .

And therefore the Platonists solicite so much [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] A separation from the body in all those that would [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] purely understand truth .

The more our souls dive into our bodies , the more will reason and sensuality run into one another , and make up a most unsavoury and muddy kind of Knowledg .

And therefore wicked men , ( let them imagine what they please ) have no true Knowledg of God : Such as men themselves are , such will God himself seem to be .

It is the Maxim of most wicked men , that the Deity is some way or other like themselves ; their souls do more than whisper it , though their lips speak it not .

That Idaea which men generally have of God , is nothing else but the picture of their own complexion .

6. Know things as God doth know them : God , to exercise the wisdom that he hath given to man , hath planted a difference in the Creatures , and hath given a faculty to man to know , and make a right choice in those differences ; and then man doth know things aright , when he knows them as God knows them ; and then man makes a right choice , when he chuseth as God chuseth .

Now God knows that riches are but little things ; and that credit in the world is but a shadow , and that honours in high places are but like leaves on the top of a tree ; And who would climb a tree to fetch a leaf ?

But God knows that pardon of sin is a choice rarity .

7. Know things and judg of them as they are in another world : Whilst thou livest in the world , and hast all things before thee , know and judg of them as thou wilt ; when thou art going out of the world , and hast all things behind thee ; ah ! my Beloved , when thy last sand is run out , thou wilt have a far different opinion of the World , from what now thou hast .

Vse 7. As I desire you to know the Mysteries of Heaven , so I would have you to know your selves , that you have an Interest in these blessed Mysteries ; that they are yours :

Salvation is a Mysteries ; but if you know that salvation is yours ; and the way to salvation is a Mystery , but if you know that you are in the way ; Ah! this is the soul and sweetness of the Knowledg of the Mysteries of Heaveb : This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Greece of Greece , the wheel in the wheel , the Heaven of that heavenly Knowledg .

It is to no purpose to know that these things are Mysteries , unless we know they be for us , and for our good , that Christ is ours , and that God is reconciled to us .

Vse 8. You Saints and Children of God , who enjoy this great priviledg ; Oh! go you , and bless God , For unto you it is given to know the Mysteries of the Kingdom of Heaven .

Would it not have greatly ravisht your hearts , had you been the persons present to whom Christ spake these words ? Surely it would : But though Christ be in Heaven , yet he hath left this Text behind him , to speak to you , and to tell you , It is given unto you to know the Mysteries of the Kingdom of Heaven , but to them it is not given .

Observe here two things :

1. It is a gift : To know the Mysteries of the Kingdom of Heaven ( saith Christ ) it is given to you : Dear souls ! Flesh and Hath . 16. 17. blood hath not revealed these things unto you , but your Father which is in heaven .

Now gifts are received with thankfulness : even small gifts are taken thankfully 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom Odys . Plutarch . de Artaxcrxe Longimen .

It is said of Artaxerxes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; There was no gift so small which he received not kindly .

I say , we take small gifts thankfully , how much more spiritual gifts ? Such gifts as have Heaven and Salvation wrapt up in them ? Blessed be the God and Father of our Lord Jesus Eph. 1. 3. Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ : These gifts are blessings ; and for such blessings , Blessed be the God and Father of our Lord Jesus Christ .

Thy Being is a gift , but grace added to it is a blessing : to be born is a gift , but the new birth put to it is a blessing ; otherwise , It had been good for that man ( saith Christ ) if he had never been born : To have Understanding and Knowledg is a great gift , but to know the Mysteries of the Kingdom of Heaven is a great blessing ; Blessed are the eyes which see the things that Luke 10. 23. ye see .

2. They are Mysteries : and will ye not bless God , that he should make Mysteries known to you ? They are Mysteries of his bosom ; and is it nothing to be Gods bosom-friends ? They are the Mysteries of his secret , wise , and eternal Counsels ; And is it nothing to be Gods Privy-Counsellors ? They are the Mysteries of eternal life ; And is it nothing to know the Rolls and Records of eternity ? ( Saints , God hath made ye his Cutodes Rotulorum ) is not eternal life a delicate flower to smell at ? Is it nothing to see within the vail ? Surely it is a great priviledg ; therefore you may rejoyce in it , and bless God for it .

And this leads us to the third Doctrine , which is this :

Doct. 3. The Divine Knowledg of the Mysteries of Heaven is given to some , not to others .

In this Doctrine there are three things clear and obvious .

1. The Knowledg of Divine Mysteries is a gift . [ To you it is given to know the Mysteries of the Kingdom of Heaven ] .

What is given , is a gift : Divine Knowledg is a Divine gift : The Knowledg of the Mysteries of Heaven is a gift from Heaven : To know God , it is from God : Christ is the gift of God ; and to know Christ is another gift : And therefore the Apostle saith , That faith is the gift of God . Eph. 2. 8. Psal. 119. 125.

And therefore saith David , Give me understanding , that I may know thy testimonies : To understand the Divine Testimonies is a gift : God must not only give us the Objects of Knowledg , but also the Knowledg of those Objects .

Man lost his Knowledg ; and therefore must be created again , and renewed in Knowledg after the image of him that Col. 3. 10. created him .

God must set him up again with a new stock of Knowledg , else Man can know nothing .

The Mysteries of Heaven in themselves are intelligible ; they are glorious and radiant Objects , they sparkle with splendour in our eyes ; but blind men cannot see light without a light : we are dark within , while the Mysteries of Heaven shine ( like the light ) round about us : And therefore God must give the opening of the eye to see the out-breaking of the light upon us .

2. The Knowledg of the Mysteries of Heaven is given to some : [ To you it is given to know the Mysteries of the Kingdom of Heaven ] . I know ( saith Job ) that my Redeemer liveth , Job . 19. 25. Vers. 26. and that he shall stand at the latter day upon the earth : And though after my skin , worms destroy this body , yet in my flesh shall I see God .

Job knew the Mystery of Redemption , and in that glass he saw the Mystery of the Resurrection . He knew one Mystery in another : In that he knew he was redeemed , he knew he should rise again : Our redemption implieth our resurrection : Job , though he lived in dark times , yet he knew these Mysteires ; because to him it was given to know them : I know , Psal. 119. 5. O Lord ( saith David ) that thy judgments are right , and that thou in faithfulness hast afflicted me . He knew

First , The judgments and dispensations of Divine Providence .

Secondly , And he knew that those Judgments were right .

Thirdly , And he knew the mystery and meaning of them , That God in faithfulness had afflicted him .

Christ saith , That his sheep know his voice : I am the good John 10 14. shepherd , and know my sheep , and am known of mine .

They are gifted with discerning , that they know the voice or Doctrine of Christ : they are so well acquainted with the Mysteries of Heaven , that they know what is the Doctrine , and what is not the Doctrine of Jesus Christ .

When it pleased God ( saith Paul ) to reveal his Son in me : Gal. 1. 15 , 16. There was a time when the Mysteries of Heaven were vailed from Paul , and afterward were revealed to Paul ; God in his time gave him to know , what he did not know before .

Thus you see the second point , That the Knowledg of the Mysteries of Heaven is given to some .

3. The Knowledg of the Mysteries of Heaven is not given to others . Ye have seen all that the Lord did before your eyes in Deut. 29. 2. the land of Egypt unto Pharaoh , and unto all his servants , and to all his land . The great temptations which thine eyes have Vers. 3. Vers. 4. seen , the signs , and those great miracles : yet the Lord hath not GIVEN you an heart to perceive , and eyes to see , and ears to hear unto this day

They saw much , and yet they saw little : They saw great things , and yet they saw nothing ; nothing to purpose : they had not a spiritual apprehension and use of the great works they did see .

In Psal. 82. 5 , They know not , neither will they understand , Psal. 82. 5. they walk on in darkness , all the foundations of the earth are out of course .

The Psalmist speaks of such as were great men , the Judges of the earth , they knew not how to administer Justice uprightly and impartially .

In Isa. 1. 3 , The ox knoweth his owner , and the ass his masters Isa. 1. 3. crib : but Israel doth not know , my people doth not consider . They are more brutish than the brutes : Asses indeed , more sottish than the Ass : they eat and drink , and seed upon Gods Provisions , and yet know not God who provides all for them .

The Papists in their Legends abuse this place , and coyn a Fable , that an Ox and Ass being in the stable where Christ was born , took notice of him , and did cherish him with their warm breath , as he lay in the manger .

The story is meer Fiction ; but Sinners are so brutish , that they do not , what the others fained the Ox and Ass to do .

The Lord Christ is come into the world , but they take no notice of him , he is laid in the Manger of the Gospel , but they know him not ; Did Christ lye in a Manger for you , and shall he not lye in your bosoms ? Ah Sinners ! more brutish than the Ox , and more silly than the Ass .

In Acts 14. 1 , 2 , There 't is said that Paul and Barnabas Acts 14. 1 , 2. so spake , that a great multitude of the Jews , and also of the Greeks , believed : but the unbelieving Jews stirred up the Gentiles ] .

Here to some was given to know the Mysteries of the Kingdom of Heaven , but to others 't was not given .

In the 17th of the Acts , at the 32 , 34 verses , When they Acts 17. 32. heard of the resurrection of the dead , some mocked , but others 34. clave to Paul , and believed ] . Here to some was given to know the Mysteries of the Kingdom of Heaven , but to others 't was not given .

In Acts 28. 24 , 'T is said , That some believed the things Acts 28. 24. which were spoken , and some believed not ] . Here to some was given to know the Mysteries of the Kingdom of Heaven , but to others it was not given .

The Heathens could observe ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hom. Hliad .

That God doth not give all things to all men .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

To one man God gives Martial skill for War , to another the Art of dancing , to another that of singing , and of musick ; but to another he gives a wise and prudent mind .

In this dispensation of God ( wherein to some he gives the Knowledge of Divine Mysteries , to others he doth not ) I say in this dispensation there is both

Soveraignty and Justice :

First , In that he gives not to some the Knowledg of the Mysteries of Heaven , there appears Soveraignty : For in another Text the Lord Christ saith , Father , thou hast hid these things from the wise and prudent , and hast revealed them unto babes — Mat. 11 , 25 , 26. Even so ; Father , for so it seemed good in thy sight .

Here Jesus Christ gives no other reason why the Mysteries of Heaven were hid from the wise , and revealed to babes , but only his Fathers good will and pleasure .

Secondly , In this dispensation of God , wherein the Knowledg of Divine Mysteries is not given to some , the Justice of God appears : Which , that you may understand , I lay down these two Propositions .

1. God hath instituted means for the obtaining of supernatural grace .

2. Where God gives grace ( in the use of means ) he gives it freely ; to whom God gives not grace , he denies it justly .

1. God hath instituted means for the obtaining of supernatural grace : For faith comes by hearing , and hearing by the Word of God : The Lord hath set the stamp of Institution upon means wherein he will be found , as hearing the word , And when they heard this , they were pricked at the heart .

Reading the Word , Prayer , and Meditation .

2. Where God gives grace in the use of means , he doth it freely ; and to whom God gives not grace , he denieth it justly .

1. Where God gives grace in the use of means , he gives it freely . Whether it be in the outward means , or the inward preparatory work : for he is not tyed by the means to us .

Some say [ Facienti quod in se est , Deus dabit Gratiam ulteriorem ] , To him that doth what he can do , more shall be given him ; but though God should sometimes ( or always ) answer man in this kind , where do we find that he hath bound himself by Promise to do so ?

Now I must shew you , That where God gives not grace , he doth it justly .

Under the Gospel , where God denieth grace , he never doth it but justly .

God observes a distributive Justice in it .

For the Saints ( through grace ) use the means to gain more grace ; and Sinners , they refuse all grace : For

1. In the Church , salvation according to Gods Promise is offered to all .

2. In the Church , the administration of grace is so high , as that it is sufficient to convince all .

3. Sinners perish , and go without grace through their own fault . For ,

1. They neglect the means of the Knowledg of the Mysteries of Heaven .

2. They despise the Mysteries of the Kingdom of Heaven : And this reason Christ renders of it at the 13th verse . Therefore spake I to them in parables , because they seeing , see not : and hearing , they hear not , neither do they understand : As if he had said , such Minds as they bring to hear , such Sermons do I bring to them , cloath'd with parables and obscurities : They that will not understand things that are manifest , to them I wrap up my Sermons in clouds and darkness : They have eyes to see my manifest signs and miracles , yet being blinded with envy , they will not see what they see ; They have ears , and hear the truth that is irresutable , and yet in hearing they will not hear , i. e. they will not receive it , neither do they understand , that is , it is so clear , that they may , but they will not understand .

To speak more particularly ,

1. Some will hear the Word , but not mind , it so as to understand it : their punishment is , That as they will go no further with God , so God will go no further with them , but denieth unto them the spirit of Illumination , leaves them blind as he found Math 13. 19. them , and suffers Satan to take the word from them .

2. Some receive the word so far , as to understand it , but are not willing to do it , they cannot digest the holiness of it ; their lusts , and its purity cannot stand together ; their punishment is , That God will not make it further effectual to promote their spiritual happiness ; though they may receive the spirit of Illumination , yet not of Conversion .

3. Some receive the word so far into their hearts , as to delight in it , and to do something commanded , and obey it in some degree ; They proceed to Profession , and several measures thereof , but advance not to sincerity and perfection ; their punishment is , That the spirit of Sanctification and Adoption is denied unto them , and for fear of Adversity , or love of the World , they deny the truth in a day of tryal .

Thus when we say , The Knowledg of the Mysteries of Heaven is given to some , and not given to others ; to those to whom it is given , it is given freely ; to those to whom it is not given , it is denied justly : For this denial is a punishment , and therefore just : sinners deserve it , that it should be so .

The elect can speak of underserved-grace , and the reprobate of deserved punishment .

God is so just , that he doth not condemn any but for sin : so gracious , that he doth not condemn all that do sin .

Though God will save miserable men without their merits , because he is good ; yet he will not damn any without their demerits , because he is just .

But to give you a clearer Prospect of this Truth , that the Divine Knowledg of the Mysteries of Heaven is given to some , not to others ; Observe ,

First , Sometimes God makes choice of an Alien , an Heathen , before his own people in Covenant with him : As you may see in Jeremiah 38. 7 , 8. verses , He gives an Ethiopian Jerem. 38. 7 , 8. grace , which he gave not to many a Jew : Ebedmelech was an Ethiopian , yet a Saint ; a black Ethiopian , but a white Saint : V None speaks for the Prophet but he : an Ethiopian saves the Prophet , whom the Jews did persecute :

Where observe

1. How God picks one out of a whole Nation : God makes choice of Ebedmelech above all the Nation of the Ethiopians :

The whole Nation of his Countrey-men lay under the black Vail of darkness and ignorance , while he knew the Mysteries of Heaven .

2. The wonder of Gods Providence , how it brings about the Salvation of a person , whom he means to save .

God brings Ebedmelech out of his own Countrey , to make him a Saint : how he came thither , to live in the King of Judah's Court , there 's no mention of it ; but this we know , that he was brought thither upon the Wing of Providence , to know God , and to be saved .

3. God gives grace to Ebedmelech , and makes choice of him before many of his own people in Covenant with him .

Secondly , He prefers the Servant before the Master : All the Phil. 4. 22. saints salute you , chiefly they that are of Caesars houshold : This Caesar was Nero , in whose palace Saint Paul's bonds were made Phil. 1. 13. manifest : So that some of his Servants were made Christians , who afterwards proved Martyrs , namely Evellius and Torpetes , if we may believe the Roman Martyrology ; here the Vassal receives the Gospel , which the Emperor doth not : The servants are made lambs while their Lord and Master remains a Lyon ; for so is he stiled in 2 Tim. 4. 17.

Thirdly , God prefers the poor before the rich : a poor Lazarus before a rich Dives : he drops his golden showres of grace upon a low shrub , and over-looks the tall Cedar : The truth of it is , Dives was poor , Lazarus was rich ; Lazarus had more gold in his Soul , than Dives had in his Purse .

Hath not God chosen the poor in this world , rich in faith Jam. 2. 5. [ i. e. to be rich in Faith ] and heirs of the Kingdom ? As we Jam. 2. 5. read it , Hath not God chosen the poor in this world , rich in faith : Some would argue , that they were chosen , because rich in faith , as if their faith foreseen were the cause of their choice : but the meaning is , Hath not God chosen the poor in this world [ to be ] rich in faith .

[ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] is understood , as in many other Texts ] .

Fourthly , Christ Jesus in the dispensations of grace , preferred strangers above natural relations : He gives not grace according to natural relation : he passed by many of his kindred : For neither did his brethren believe in him . John 7. 5. Trap. in Loc.

And this the Jews at this day , read with such wonderment , that they take occasion from this Text to slander our Saviours miracles , sith his own kindred believed not in him : but they are ignorant of the Mystery of Free-grace .

And indeed , a man would have thought , that Christ Jesus would have given grace to his kindred before others ; that he would have passed by none of his kindred ; but though they were kin to him in the flesh , yet he was God , and so above all Kindred and Relation to them : In respect of his Humane Nature , he was of the same blood with them ; but as God , he had no relation to them ; Kindred and Consanguinity is below the God-head : Consanguinity runs in a line of blood , but God partakes not of flesh and blood .

Obj. But you will say , methinks the Humane Nature of Christ should have desired the conversion of his kindred more than others , and prevailed with the God-head for grace for them .

Resp. 1. The nearer one is united to God , the less he partakes of himself , and the more of God : Christs Humane Nature united to the Deity , willed nothing with a private will , but all with an elevated will , moving according to the will of the God head .

2. A Saint , as far as he is sanctified , wills nothing , but what God wills ; but Christs Humane Nature was united personally to the God-head .

The Saints are mystically united to God by Faith , morally united to God in love and affection ; but Christs Humane Nature was personally united to the God-head , and therefore was more nearly united to God , than to all natural relation or kindred .

Fifthly , Sometimes he passeth by the Children of Saints , and graffs in the Children of a prophane stock : he takes pearls out of Toads-heads , and digs golden mines out of a barren and dry earth ; for ordinarily golden and silver Mines grow in the most barren Grounds and Mountains , not in your fruitful and rich soyls .

Samuel was a noble plant , yet his Children degenerate 1 Sam. 8. 3. branches ; His sons walked not in his ways , but turned aside after lucre , and perverted judgment .

Josiah was a curious and rare flower ; yet his Sons that came 2 Kings 23. 30 , 32 , 34 , 37 verses . from him were the worst that might be .

Sixthly , Sometimes he puts a difference between Sons of the same Womb ; takes the one , and passeth by the other ; Seals the one , and leaves a blank on the other : Jacob and Esau were twins of the same Womb ; two Kernels in the same Pomgranate , and the Lord put a difference between them betimes , [ The children Rom. 9. 11. being not yet born , neither having done either good or evil ] makes choice of the one , repudiates the other , [ Jacob have Vers. 13. I loved , but Esau have I hated ] .

Seventhly , Sometimes he prefers the younger before the elder ; and so makes the first , last , and the last , first : and thus the Lord crosseth man ; for man writes Praerogaetive upon his first born , and makes him the first in his love ; but God comes and writes quite contrary , and faith , I chuse this for mine , and leave the elder .

As Zachary , when all his friends would have his Son called Luk. 1. 57. 63. Zachariah ( his Fathers name ) he , when the writing Tables are brought him , writes his name , John ; and they admired at it : So when men write their eldest Sons , heirs of Heaven ; God comes , and strikes out their names , and writes the younger in his Book of Life : Thus did God by Jacob and Esau , the elder Rom. 9. 12. shall serve the younger ; And when Isaac resolved to lay the blessing upon Esau , God ordered it so , that Jacob the younger should have it .

As when Joseph brought his two Sons to Jacob to bless , he prefers the younger before the elder .

David was Jesses youngest Son , despised among his Brethren , 1 Sam. 16. 6. 7 , 14. verses . he was Jesses youngest Son , but the Lord made him the eldest .

Among the three Sons of Noah , there is a controversie about their Primacy .

Cham , though the youngest , yet will be preferred above his Brethren , if we stand to the judgment of the Poets , who derive Jove ( or Jupiter ) from Cham.

Again , We shall give the first place to Japhet , who was the eldest Son , if we follow the order of Nature ; but to Sem , if we follow the order of Grace , whom God prefer'd before his Brethren , not of merit , but out of free grace , and meer indulgence .

That Cham was the youngest of the Sons of Noah , you have an express in Gen. 9. 24 , and that Sem was not the first-born , Gen. 9. 24. it is manifest out of Gen. 11. 10 , Where 't is said , That Sem Gen. 11. 10. was one hundred years old , and begat Arphaxad two years after the flood : That is in the year of Noah's age , six hundred and two ; for the flood came in the six hundredth year of Noah , Gen. 7. 11 , It follows that Noah begat Sem in his year five Gen. 7. 11. hundred and two ; seeing he had begotten his first-born two years before , for he began to beget Children in his year five hundred , Gen. 5. 32. Therefore Sem was two years younger Gen. 5. 32. than his brother that was first-born , that is Japhet , who is therefore called the elder , Gen. 10. 21. Gen. 10. 21.

Therefore Japhet being the first-born of all the three , yet God prefer'd Sem before him ; to shew that his Election was fire , and not tyed to the prerogative and worthiness of Age ; and to shew that there was not the same order of Grace , which is of Nature .

For nature gave many priviledges to the first-born ; and presently from the beginning of the World , God subjected Abel to Cain his elder brother ; unto thee shall be his desire , Gen. 4. 7. and thou shalt rule over him ; yet in grace he subjected Cain to Abel : The Lord had respect to Abel , and to his offering : Vers. 4 , 5. but unto Cain and his offering , he had not respect .

Eighthly , He prefers the child before the father ; he gives grace to the child , which he denieth the father ; makes choice of the child , refuseth the father .

The Prophet said of the wicked Jeroboams Son , All Israel shall mourn for him , for he only of Jeroboam shall come to the grave , 1 King . 14. 13. because in him there 's found some good thing toward the Lord God of Israel .

And sometimes he chuseth the Father , and passeth by the Child : he forgave Adam his sin ( though he damn'd the whole world ) and cast off Cain for ever .

Ninthly , God makes some sharers in the same deliverance , who share not in the same grace : as the ten Lepers , he gave them the same cure , not the same grace : he gave them all a cure , only to one grace : Were there not ten cleansed ? where are Luk. 17. 17. the nine ? There are not found that return'd to give glory to God , save this stranger .

So the Sons of Noah , were all saved in the same Ark , and yet not all made partakers of the same Faith .

We shall now give you the Application of this Point ; And first ,

Vse 1. See by what tenure the Saints hold and receive all their grace ; By gift .

1. The first work of grace in the soul is a gift : No man can come to me ( saith Christ ) except it were given him from John 6. 65. Rom. 5. 5. above : and Romans 5. 5 , All is given : It is grace that we have grace : the grace of God , that we have grace from God .

2. The addition and increase of grace is a gift ; every little degree of grace is a gift ; and when he gives more , still it is more gift .

3. Heaven it self is a gift : The gift of God is eternal life : Rom. 6. 27. mark the whole verse ; The wages of sin is death : but the gift of God is eternal life .

Eternal death is a wages , eternal life is a gift : men deserve it , when they are damn'd : but they deserve it not , when they are saved : their sins are worthy of Death , but their graces are not worthy of Life ; And the reason is ,

1. Because mens sins are their own , and therefore deserve death .

As Christ speaking of the Devil , saith , When he speaketh a John 8. 44. lye , he speaketh of his own : Our lyes and our sins are our own works , but our graces are not our own : we are beholden to God , in that we have grace : when we serve him with our graces , we serve him but with his own .

2. Because our sins being perfectly sinful , are worthy of death ; but our graces being not perfectly gracious , are not worthy of life .

Vse 2. Is grace a free gift ? then serve God freely : We cannot be too free in serving him , from whom every thing is a free-gift .

I may rightly apply that Text to the Saints ; Freely ye Math. 10. 8. have received , freely give : I am sure you have freely received grace ; serve him freely with your grace : And therefore a Servant is in Greek called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luk. 15. 17. a reward ; because servants serve not their Master freely ( as his Sons do , meerly , because he is their Father ) but for reward .

What is it to serve God freely ?

1. To count it a greater good to serve God , than to be saved : not as if a man should not serve God with an eye to his salvation ; for 't were a sin if he should not , because the recompence of reward is the great Promise ; and 't were a sin not to prize , and eye , and look up to any promise of God ; I say we are bound to serve God with an eye to the recompence of reward , because it is the Promise of God ; now we are to make the best of every promise ; to improve the promise , and to make the best advantage of it , for the quickning of our graces , and the cheering up of our spirits : The promises are helps , and we are bound to use all Gods Helps . And therefore Heb. 12. 2. we may set our salvation befor us , and aim at it .

But yet ( still ) this we should do , ( and if we serve God freely , will do it ) count it a greater good to serve God , than to be saved ; to glorifie God , than to be glorified .

Indeed the Lord saith . Them that honour me , I will honour ; This is his goodness ; yet Gods Honour is a greater good than our honour : It is a greater good that God be glorified , than that we should be glorified : because the Glory of God is the good of the Creator ; but our glory is but the good of the Creature .

2. To serve God freely , is to serve him willingly : As we say of a man that doth a thing willingly , he doth it freely : for that is the very essence of the Will : that which is not done freely , is not done with the Will .

Oh observe thy self ! Thou [ Professor ] it may be prayest in thy closet , but if thou durst omit it , thou wouldest not pray ; thou art not drunk ; but if thou durst for shame , thou wouldest not be so temperate ; now thou dost not pray nor abstain from sin willingly and freely .

3. To serve God freely , is to serve him abundantly : to be liberal in his service : He that is no niggard , but is liberal in his gifts , we call him free : So he that serves God freely , is no niggard of his service ; he is very liberal of his service to God : As we say of a man that 's liberal of his Fare , and liberal in his House ; he is free , he cares not what he spends upon his friends ; he provides bountifully for them ; he calls for his Wines and Sweet-meats about him , and thinks nothing too much for them ; we say this man hath a free and noble spirit : so the Saints that serve God freely , think they can never do enough for him : he makes abundant Provision to entertain Christ , and sets a long Table full of Services , like so many dishes before him .

When Christ said to Zachaeus , To day I must abide at thy Luk. 19. 5. house : How did Zachaeus entertain him ? Wondrous liberally : saith he , Behold Lord , half of my goods I give to the poor : Verse 8. and if I have taken any thing from any man by false accusation , I restore him four-fold : Zachaeus was wondrous free ; Christ Jesus might have any thing of him without speaking .

A Saint cares not what he spends upon Christ ; wilt thou have me give away one lust ? yea , saith Christ ; there it is ; another , saith Christ ; there it is Lord , another yet , saith Christ ; there 't is Lord ; nay all , saith Christ ; take all then .

Veniat , veniat , Verbum Domini ( saith one ) Et submittemus ei sexcenta , si nobis essent , Colla : Let the Word of the Lord come , let it come ; and wee 'l submit six hundred necks to it , if we had them .

Nay , but not thy lusts only , but thy life too , saith Christ ; take it then : saith St. Paul , I am ready not to be bound only , Acts 21. 13. but also to dye at Jerusalem for the name of the Lord Jesus .

Vse 3. Is grace a gift ? then count thy work a gift : not a burden , but a gift ; not a toyle , but a gift : look upon every labour , and every service and obedience for God , as a gift : As a Woman , though she travel in pain , yet counts her Child a gift from God : As the Text saith , Lo , Children are an heritage Psal. 127. 3. of the Lord , and the fruit of the womb is his reward : The mother counts her child a gift : for who can create a soul in the Womb but the Lord ? Who can form the shape and structure of a man in the Womb , but the Lord ? So , though thou labour and travel in birth of Service for the Lord , though thy Service for God may cost thee many a pang ; yet count it a gift : As Jesus Christ did , The works which the Father hath Joh. 5. 36. John 17. 4. GIVEN me : And I have finished the work which thou gavest me to do : Lo , Our Saviour counts his work a gift ; so should we take it for a favour , that he employs us , that we may do him any service , or have any office about him .

Nay to suffer for Christ , and lose all for Christ , count it a gift ; As Paul tells the Philippians , Vnto you it is given in Phil. 1. 29. the behalf of Christ , not only to believe in him , but also to suffer for his sake : To suffer for Christ , was given them , as a great favour : sufferings are a gift , as well as Faith .

As Latimer said , The greatest promotion that God gives in this world , is to be such Philippians , to whom it is given not only to believe , but also to suffer .

And Ignatius professed , he had rather be a Martyr , than a Monarch : And the Apostles rejoyced , that they were graced , Acts 5. 41. so as to be disgraced for Jesus Christ .

Vse 4. Make sure of Heaven then , since the Knowledg of the Mysteries of Heaven is a gift to some , not to all .

How should we make our calling and election sure , since many are called , and but few chosen ?

Give diligence to make thy calling sure , seeing he gives grace but to some , not to all ; since he sends pardons but to some , not to all .

We need not doubt the attaining of that which none at all miss , nor any are ever put by it : But when a thing of price and worth is given only to some , not to all , there we should make sure work .

You that hope for Heaven , make sure of Heaven ; for hopes disappointed will break the heart : If hope deferred makes the heart sick , surely hopes disappointed will make the heart break .

Oh do not hang upon rotten hopes : as a man that hangs over a deep River by a Rope or Cord , there he hangs and hopes , and hopes and hangs , but if his Cord break and snap asunder , there he falls , and never riseth more ; so many hang over Hell by the Cord of hope ; and if thy Cord of hope breaks ( as it will , if it be but rotten ) thou art gone ; Man , thou art gone if thou hadst a thousand souls : And therefore do not hang upon a weak Cord of uncertain hope ; but upon the golden Cord of Faith and Assurance .

If you say , How may we attain Assurance ?

I answer you ,

First , God gives assurance in Gods way : if God gives assurance , certainly he will give it in God's way : Therefore , Sirs , never expect it in a way of sin ; for sin is not God's way .

I am told by a most learned man , That Assurance by our Divines Mr. Woolbridge of Hustification , Pag. 292. is wont to be made a part of Sanctification , and may very well be included in the sanctification of the spirit , ( 1 Thes. 5. 23. ) as distinct-from Soul and Body .

Secondly , Seek not assurance in the way of the World : the World is a stranger to assurance ; this is such a flower , as grows not in the Worlds garden ; the world and assurance are Antipodes : And therefore if ever you would meet with assurance , do not as the world doth : For do ye not know , That narrow is the way that leads to life , and few there be that find it ? And therefore you run from assurance , if you follow the world : Oh tremble then to go in the way of the world ! If thou wilt follow the most , I tell thee , the most will be damned : Assurance lyeth East , and the world goeth West ; if thou follow the world , the Sun of assurance will set upon thee .

The Apostle saith , That the Devil is the God of the world , who 2 Cor. 4. 4. hath blinded their minds .

And he tells you , That the Saints are chastened of the Lord , 1 Cor. 11. 32. that they may not be CONDEMNED with the world .

Where then can the world or her Children meet with assurance ? They may be assured of Hell , but not of Heaven .

Our Lord Christ saith , I pray not for the world , but for John 17. 9. them which thou hast given me , for they are thine : The Lord Jesus doth not spend one breath to pray for the world ; and where then is the assurance of the world ?

Thirdly , It is but a few special ones that wear the golden chain of assurance about their necks : and therefore you must be choice Christians if you would have this white stone , and the new name written in it .

It is not every measure of true grace that affords assurance : ordinary Saints have it not ; and therefore advance ; Sirs , you must advance higher , you must be peculiar ones , if you would enjoy assurance : All the Children know not their Fathers secrets , but the choicest of them .

Fourthly , Assurance is a work of the greatest diligence : And therefore saith Peter , Give all diligence to make your calling and election sure .

Lazy souls will never arrive at it : he that would have it , must be familiar and intimate with God .

Enoch , who was translated , was one that walked with God ; and you that would be translated into the Heaven of assurance , must be persons walking with God : You must take many a turn with him : you must dwell in his Presence ; you must pray hard , and lay fast hold upon him .

As it is said of Thetys , that when she came to ask a request of Jupiter ,

— — — — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hom. Iliad A. v. 512. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

She laid fast hold upon his knees , and held him as if she had been ingrafted into him , and would not leave him .

So vigorously must you pursue God in Prayer that would have assurance ; you must wrestle with him , and lay hold on him , as if you were incorporated into him .

Vse 5. Tremble at the severity of God in his spiritual administrations .

His judicial punishments upon the souls of men are very dreadful .

To you it is given to know the Mysteries of the Kingdom of heaven ] : here is exceeding mercy .

But to others it is not given ] , here is exceeding severity .

The Lord knows how to meet with sinners in their own way : to shape his judgments to their deservings .

Ignorance is their sin , and Ignorance shall be their punishment .

He will speak in parables to them , and he will act in parables to them ; his Word shall be parables , and his Works shall be parables to them : They shall understand nothing that he saith , and nothing that he doth : he will walk every step in the dark towards them , all his paths shall be covered with Clouds : in all his teachings , and in all his walkings , there shall be a mist before their eyes : though he saith , This is the way to heaven , walk in it ; yet they shall not see the way : they would not , and now they shall not .

Oh that thou hadst known in this thy day the things that belong to thy peace ! but now they are hid from thine eyes : They did hide their eyes from their peace , and now their peace is hid from their eyes .

Consider , What are the things whose Knowledg is not given you : The Mysteries of the Kingdome of Heaven : What , Sirs , Is it the matters of Heaven that are kept from you ? A curtain drawn between you and heaven ? Now God's angry indeed : A cloud set up to darken salvation and eternal life from you ? Lord , here is thy greatest severity .

Nay , he infatuates the wise , and takes the understanding from the prudent .

He is a severe God to those that act against the light .

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homer Odys . Ψ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

God hath made thee mad , who can make the wisest man a fool , and strip him of his Intellectuals .

Do we not see men whom we call wise , damn themselves understandingly ?

God draws an horrid Eclipse upon their minds , and their See Isa. 29. 10 , 11 , 12 , 13 , 14 verses , Sun of Wisdom sets upon them ; they run madly upon their ruine , and most skilfully plot their own destruction .

God struck Nebuchadnezzar mad , and he was driven from Dan. 4. 33. men , and did eat grass as Oxen ; his hairs were grown like eagles feathers , and his nails like birds claws : he was turned into a beast by the Judgment of God .

And therefore Sinners are called in Scripture , Lyons , and Bears , and Wolves , and Dogs .

God bereaves them of their understanding , they bark against Religion , like Dogs , and bite the Saints like Dogs ; they run about snarling and snapping at Gods ways and his People , like mad Dogs .

Thus God is severe in his spiritual Judgments , he infatuates the wise , and makes them fools : they carry on most artificially their own damnation .

Vse 6. Sinners , see your spiritual misery : and my God open your eyes , that you may see it .

1. You have seen many things , and if you see not your own misery , you see nothing : It may be you have seen miserable Objects ; but if you see not your soul-misery , you have seen nothing .

You have seen War in the Land ; you have seen garments rolled in blood ; you have seen your own or other mens estates plundred ; you have heard the noise of the Trumpet , and the beating of the Drum in your streets .

But now , if in a day of peace , you see not God at War with your selves ; if you see not the Mysteries of the Kingdom of Heaven denied to you ; if you see not your selves plundred of Heaven , and stript of light and life ; if you see not your spiritual estate wallowing in its blood ; if you hear not the Trumpet of the Gospel calling you to Repentance ; if you hear not the Drum of Conscience beating against sin in your own bosoms ; whatever you have heard , or seen , you have seen and heard nothing .

2. Much communicable , and nothing had , is not this miserable ? Heaven drops , and it drops fatness , and yet your souls so lean , is not this a Mystery ? So much to be had , and so little enjoyed , makes me wonder and grieve . Light communicable , and yet men have no light ; Grace communicable , and yet men without grace ; Heaven communicable , and yet men drop every day to Hell : This is an aggravation of Misery : Ah sinners ! in your Fathers house is bread enough , feasting , banquetting , glorious dishes in Wisdoms house ; how is it that you have nothing ?

3. Your sins are aggravated , and so will your condemnation be ; you seeing , see not ; and hearing , you hear not ; you hear and see , and yet understand not : Doth not this aggravate your sins , and make them exceeding sinful ? You are called , and yet you have refused : God hath stretched out his hands , and yet you have not regarded ; you shut your eyes , and stop your ears , lest you should be converted ; and doth not this greaten your sins , and make them odious ? Glorious power works in the world , and yet men lye in their sins : Power works gloriously , but you feel none , you are under the power of sin , as if there were no Power of God at all working in the World .

Sinners , this leaves you wholly without excuse ; there is power enough working to subdue the strongest lust ; what can you plead ? How great is that sin which is committed under the neglect of glorious power ! within the reach of a glorious arm ! As there is a glorious power , so there be glorious sins , splendida peccata , scarlet , crimson sins ; and these are such as are committed against glorious means , glorious light , grace , and aid .

Men sin , and lay it upon their weakness , and so rest and rub on : Ah Lord ! what a life is this ! God will judg you , and lay it upon your wickedness and wilfulness : for is not glorious Power present to raise you up ? Weakness becomes wickedness , when it is rested in , and pleaded for : A soul given to shifting , hath no mind to leave his sin ; there is no damning temper like this : you say , you have no power to come out of sin ; 't is not fo , there is the Power of God in the Gospel present and ready for you to lift you up : And therefore there must be no pleading for sin , no not for any sin , though never so great and strong : The remedy , the power is so gloriously All-sufficient .

Dub. But I pray you , Sir , tell us , How shall we know that the Knowledg of the Mysteries of Heaven is not given unto us ?

Answ. 1. You that sleep in your lost estate , to you the Knowledg of the Mysteries of Heaven is not given : The Mysteries of Hell and Damnation are made known to you , and yet you awake not : What soul is there that doth awake ?

2. When a man can love a sin in the very face of Divine Mysteries , in the very face of Mercy , and the face of Glory .

3. When the more God forbids a sin , the more you bid for it : When the more the Commandment comes , sin becomes the more sinful , and the heart the more stubborn ; when the more the spirit strives , the more sin thrives ; the more the spirit strives against thy lust , the more thou strivest to hold fast thy lust : From this man is the Knowledg of the Mysteries of Heaven shut up : let him look to himself be-times .

Vse 7. Sinners , go not on to provoke God to deny you the Knowledg of the Mysteries of Heaven .

I told you ( in the Explication of this Point ) that God in denying to some the Knowledg of the Mysteries of Heaven , observes a Method of Justice ; that is , Sinners deserve it and procure it at the Hands of God : I say Sinners deserve blindness and obduration .

First , [ sensu Negativo ] in a Negative sense , because they deserve not softness of heart , that God should mollifie them ; they deserve not this special mercy .

Secondly , They deserve blindness and hardness of heart in an Affirmative sense ; because by their Additional sins , and daily resistings , they deserve a further Hardness and Tradition [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to a Reprobate mind .

Vse 8. Try your graces : Gifts will not save you : see that you have not the gift of Knowledg , but the grace of Knowledg : not the gift of Prayer , but the grace of Prayer : See that you have not good parts , but parts in Christ , as our Lord said , Mary hath chosen that good part which shall not be taken Luk. 10. 42. from her .

No man hath good parts , till he hath part in Christ .

Would you try your graces ? know then ,

1. Grace acts inwardly . It works upon the heart , upon the vitals : it works upon the subject it is in : as physick works upon Nature , so doth grace ; it works upon the very nature and constitution .

2. It acts Divinely : it doth all for God , and for Divine ends : He that hath the gift of Prayer , prays for himself , that he may shew himself , as David said to King Achish , Thou shalt 1 Sam. 28. 2. know what thy servant can do : But he that hath the grace of Prayer , prayeth for God ; he doth not only pray to God , but for God , that he may have more of God , and less of himself : more communion with God , less communion with himself : he that hath the grace of Prayer , prays for grace .

He that hath the grace of patience , suffers Divinely ; because God will have him suffer ; as David said concerning Shimei , Let him alone , ( saith he ) for God hath bid him curse David . 2 Sam. 16. 10.

He that hath the Grace of Obedience , obeys Divinely , he acts with Divine raptures of love to God , and zeal for his Glory .

3. It acts universally : As the Sun being in the Heavens , runs its course over all the World ; so the soul that is fixed in an Heaven of grace , runs its course and motion through all the Commandments .

As the Apostles being universal pastors , were not fixed to any place , but went Preaching the Gospel all the world over ; so those that are universal Saints , limit and fix themselves to no Commandment , but travel over all the world of Gospel-precepts .

Vse 9. This speaks admirable comfort to many sorts of men , who start up doubts and scruples against themselves , and follow the scent of them too far , so as to hinder them in the way of believing .

Dub. 1. Saith a doubting soul , I am a poor man , and despised in the world , and will the Lord reveal his Mysteries of Heaven to me ? Will the Lord look upon me ?

Sol. And why not upon thee ? Though the Lord be high , yet he looks low : He humbleth himself to behold the children of men .

1. The Lord will not despise thee in that thou art poor , because 't is the condition himself hath put thee in : Now the Lord doth never despise his own work : he despiseth Satans work , and Mans work , which is sin ; but he doth never despise his own work ; he that made thee poor , will not despise thy poverty .

Thou canst not be worse than a beggar , a blind beggar ; we count a beggar to be in a low condition , but a blind beggar that cannot see to work for his living , we count him very low ; and yet Christ gives grace to such , Mark 10. 47 , He was blind , and yet he saw Christ by Faith : for as soon as ever he heard it was Jesus , He cryed out , Jesus , thou Son of David , ( i. e. the Messiah ) have mercy on me .

Christ Jesus before he came at him , sent his spirit to teach him to say [ Jesus thou Son of David ] Christ Jesus came by that way on set-purpose to reveal himself to the poor beggar .

2. Thy Saviour was poor , and therefore no marvel if the poor be saved : He that made Christ poor , will make the poor , Christians .

3. To chuse , God will reveal his Mysteries to the poor rather than to the rich : not that he doth despise riches , but because the rich despise him ; they are proud of their riches , and think that God is engaged to save them above others , because they are great above others : They that are rich in estate ; are rich in conceit .

Dub. 2. But I have but an ordinary Trade ; and will the Lord give grace to me ?

Sol. Why not to thee ? The Lord had as leif Trade with thee , as with any other .

The Apostles ( many of them ) were but Fishermen , and yet the Lord Christ caught them in his Net : his spirit mov'd upon their Waters , and took them out of the depths of sin , and revealed the glories of Heaven to them , so as to none ever before or after them .

A Fisherman is as ordinary a Trade as any in the World , and yet Christ preferred them above all the World , and made them the greatest men in Heaven and Earth ; for himself sits next the Father , and the Apostles next him .

Dub. 3. But I am a Servant , an Apprentice , I am an Handmaid , whose work is the meanest drudgery in the house , and will the Lord reveal to me the Mysteries of Heaven ?

Sol. And why not to thee ? especially if thou art humble : If thy Master trust thee with his Estate and Cash , will not God trust thee with his Jewels and Graces ?

God is an humble God , and will sit with the servant at the lower end of the Table , as well as with the Master at the upper end of the Table .

Nay with God all are round Tables , there 's no upper end ; he respects not the Master more than the Servant , in matters Eph. 6. 9. of grace .

Thou sayest , I am but a servant , I sit not down with my Master at Table , I wait :

So doth Free-grace , it waits too :

Thy condition is not so low , but Free grace goeth lower : God waits to be gracious . Isa. 30. 18.

Dogs are lower than Servants : and yet Christ gives grace to Dogs ; to the Woman of Canaan , whom he called a Dog , Oh woman great is thy Faith !

The Children of Israel were but Servants and Bondmen in Egypt ; and yet God appeared to them , not to Pharaoh : Thou dost the basest service in the house , and they made Brick , and yet God appeared to them , not to Pharaoh .

Joseph was but a servant , and yet how familiar was God with him ? It is worth your noting : Joseph was a Servant all along . A servant to his Brethren , they sold him ( as his Masters ) into Egypt .

He was a servant in Potiphar's house , and yet God reveals his Presence to him there : When his Mistris tempted him , saith he , How can I do this great wickedness and sin against God ?

A man may be a servant to men , and yet not a servant to his lusts , and then God appears to thee :

Joseph , when he was cast in the Prison , was worse than a servant , and yet God was with him there : God keeps company with Joseph from service to prison , and gives him favour in the Jaylours eyes , and he trusts him with all his Prisoners : When men have command over their lusts , God gives them command over men .

Dub. 4. But ( yet saith a soul ) I am a foolish man , an unlearned man , and will the Lord reveal his Mysteries to me ?

Sol. And why not to thee ? The Lord loves to be making the foolish , wise : and Jesus Christ saw a great deal of beauty in it , when he said I thank thee , oh Father , that thou hast hid Mar. 11. 25. these things from the wise and prudent , and hast revealed them unto babes .

What Beauty may we read in this work ?

The wondrous skill and power of God , appears in it : you count him a rare School-master that can make Idiots and Fools Scholars ; How do you admire his Art in Teaching ? This sets out the Lords skill , and speaks him admirable : When the scribes and pharisees saw the boldness of Peter and John , and Acts 4. 13. perceived that they were unlearned and ignorant men , they marvelled ; and they took knowledg of them , that they had been with Jesus .

Is it not a rare sight to see a child speak sentences , and pose an aged man with Wisdom ? Thus when Christ was but a child ( twelve years old ) and posed the Doctors , in the Temple ; The Text saith , They were astonisht at it .

Vse 10. Oh! awake your selves then : feed not your selves with idle dreams of an universal grace , as if ye could not miss of Heaven .

Is it not time to awake , when salvation ( like a Rose ) grows not in every ones garden ? When the Beams of grace shine not in at every ones Window ? when there are so many professors , and so few saints ? When the Knowledg of the Mysteries of Heaven treads not over every mans threshold , but only goes into that heart where God sends them .

There were two Thieves crucified with Christ on the Cross , the one is taken , the other left : Two Sons in Rebeccha's Womb , ( Jacob and Esau ) the one is taken , and the other left . There were ten Virgins , five of them taken , and five left : Ah , Lord , how narrow is thy number !

Whilst the Minister is Preaching , the spirit , like an Archer , shoots the arrow of Conversion into such an one's heart , and hits him , and passeth by many an one ; he shoots his Arrow by so many , and hits one or two .

Oh , how should this awake you ! Lord , hit my heart : Lord , make me thy mark ; do not miss my soul , but hit , Lord : I am an unclean wretch , make my black heart , thy white to shoot at : Lord , I am a drunkard , level thine Arrow of grace at my heart : shoot stedy , Lord , take thine aim , and shoot thy Darts through my deadly lusts .

Lord , I am an unbeliever , I cannot believe the promise ; take such a word of pardon , and dart it into my soul , that I may believe .

Lord , I have heard many Sermons , and thou hast not hit me yet ; I have sate under the showres of grace a long time , and every drop hath yet fallen besides me : thine Arrows have fled about mine ears , and not one yet stuck in my sides .

Content not your selves then , in that ye live under the means of grace .

Object . But is not this an hindrance to our conversion , a great block in our way , in that God gives grace to some , not to all ? In that many are called , but few are chosen ?

Answ. No , none at all ; nay it is a huge furtherance to grace and conversion , in that it is the gift of God .

I think grace may sooner be had , in that it is in Gods hand to give , than if it were in our power to get : Who would doubt of having grace from such an hand ? I say , from such an hand , who hath such a large and bounteous heart ? And therefore if you ask , should we not be more certain if our salvation did depend on none but our selves .

I answer , no : For we ought to be much more distrustful of our selves than of God , who loves us more than we love our selves : And in a doubtful and difficult case , 't is better to commit our selves to the mercy and goodness of God , than to our own power .

And therefore I would demand of thee , Canst thou ask for grace ?

Who ever went without grace , but 't was his own fault ? he had it not , because he would not seek it : he went without it , because he did not care for it .

Object . But in that grace is the gift of God , and not in the dispose of man ; Is it not enough to take men off from duty and endeavour , and make them secure , and negligent of their salvation ?

No such matter : For seeing on the one side , we cannot say , Grace shall be denied us ; and on the other side , we are bound to Co-operate with grace , and work out our salvation ; we ought therefore so to act [ Ac si Gratia semper adesset ] as if grace were always present ; and yet so , as if the whole business lay in us : We should walk between sloth and pride : God is to be sought and prayed to , as if the whole did depend upon him ; and we must so act , as if the whole did depend upon us : We see this in Scripture , [ Work out your salvation with fear and trembling ] as if the whole lay upon us ; [ For it is God that worketh in you both to will and to do ] as if the whole lay upon him .

God told Joshuah and the Israelites by express Revelation , that he would fight for them against the Nations , and give them victory ; and yet they did act themselves , and pursue their business , as if the whole success were in their power .

Election is not to be look'd on but in Christ , nor Reprobation Mr. Bradford . but in Sin ; seek to be delivered from sin , and fear not Reprobation : But if thou wilt not , thou shalt find no excuse in the last day .

2. Thou makes a wrong use of this sort of Doctrine in Scripture , [ Many are called , but few are chosen : to you it is given to know the Mysteries of the Kingdom of Heaven , to them it is not given ] : For this is set down in Scripture , not to feed thee with infidelity , but to terrifie thee from the fame , to stir thee up to believe ; not to hinder , but to put thee on to believe , to make thee more careful to believe .

3. As the command of believing reacheth to you , so doth the promise : The promise belongs to you all ( though not the benefit of the promise ; but only to so many as do believe ) , I say the promise belongs to you all .

To clear this :

1. See Heb. 4. 1 , Let us therefore fear , lest a promise being Heb. 4. 1. left unto us of entring into his rest , any of you should seem to come short of it ( through unbelief ) .

Mark the words , [ there is a promise left unto us ] ; so doubt not but the promise belongs to thee ; only beware thou come not short of it through unbelief .

Thou fearest that the promise belongs not to thee ; but the Apostle bids thee fear , lest a promise being left thee ( or belonging to thee ) , thou come short of it through unbelief .

'T is clear , That the promise is to those , who come short of it .

2. So Acts 2. 39 , Repent , and believe , for the promise is to Acts 2. 39. you , and to your seed , and to all that are afar of , even as many as the Lord our God shall call .

Mark here [ the promise is to you ] is laid down as an Argument to believe ; as a Motive to believe ; and therefore did belong to them before they did believe : for the Cause is before the Effect .

Yes ( you will say ) to them , to the Jews , but not to us : mark the next words , [ And to all that are afar of , even to as many as the Lord our God shall call ]

Object . But God gives not Grace to all , and that 's the thing that fears me .

Answ. What is that to thee ? As Christ said unto Peter : Peter asked Christ such a question , Lord what shall this man do ? Joh. 21. 21 , 22. saith Christ to him , What is that to thee ? follow thou me .

So God gives not grace to all : What is that to thee ? follow thou me , believe thou in me , saith Christ .

Object . Oh! but I am a great sinner , and will he pardon me , and give grace to me ?

Answ. 1. The Covenant of grace is a free Covenant ; from the Lord 's free favour , without any respect to any thing in thee : it looks at nothing in thee : no worth in thee can procure it .

The Covenant , is not only a Covenant to grace , but a Covenant of grace ; not only a Covenant to grace , to give more grace where it is ; but a Covenant of grace , to give grace where is none .

2. The greatness of thy sinfulness will manifest , and set out the greatness of his mercy : For his names sake he pardons iniquity . Isa. 43. Now the greater , and the more thy sins have been , the greater will be the name of his mercy .

Quest. But how may we attain the Knowledg of the Mysteries of the Kingdom of Heaven ?

Answ. 1. Let not sin stand between you and the glorious light of the Mysteries of Heaven : Cease love to sin , if you would have an Heaven upon Earth , a glorious Presence of God in you .

Render your spirits free to God ; let them not be ensnared with any lust : such entanglement spoils your Glory : pure hearts shall see the face of God , Blessed are the pure in heart , for they shall see God .

You poor souls , who are purging your selves , will you believe your Saviour ? then you shall see God .

Purity makes capacity of Heaven : The holyest men ever had the most glorious visions ; as Daniel and John .

A man may see Hell in his sin , but shall never see Heaven .

2. Would you have the Knowledg of these Mysteries ? Then get upon some hill ; the air of the lower region is thick and misty : I mean , live above , abstract your selves ( as much as may be ) from the world : God chuseth his place to make Heaven : he makes Heaven above ; in Jerusalem , that is above : in souls that are above ; above the vanities of this World , he makes an Heaven , and there the Mysteries of the Kingdom ( like so many stars ) shine .

Moses is led up to a mount to see Canaan : Christ upon a mount had his glorious Transfiguration , he had his Heaven upon a mount .

Love must mount above all these low things , ere the soul can see Heaven , enjoy glorious Presence .

It falls out unhappily still with man , when he goes about to make an Heaven here ; when he sets love at work , to take her fortune , to make her Glory and Felicity here below as she can : This checks the working of a glorious light in any heart : it sets a Divine Power a working another way , to whip the man with vexation of spirit , for seeking Heaven in Earth , in glorious vanities .

No man shall have two Heavens , or but very few .

3. Let thy heart be Crystal : The Mysteries of Heaven shining upon such an heart , reflect gloriously : I mean , an heart that is a pure glass , clear from all hypocrisie : God descended like a Dove , upon a Dove ; sweetly and gloriously upon him , In whose mouth there was no guile .

It was upon Jesus Christ there came a voice from Heaven , This is my beloved Son , in whom I am well-pleased .

God never proclaims himself well-pleased in that heart , which makes not him his pleasure : A heart , and a heart hath none of Gods heart .

Divine Power works not gloriously , where the heart , works basely .

An hypocrite hath least of Heaven of any man , and most of Hell .

4. As men draw near to God , so they see him : near to him in Quality , and near to him in Duty . Sirs , We see Heaven best upon out knees : At the Throne of grace we find grace : Heaven at Gods feet : When most in his Presence , most in Heaven : A man must live in Heaven , to have Heaven live in him ; much going to Heaven , brings Heaven at last down along with one .

Vse last , Then , Oh ye Saints , bless the Lord : Admire the Lord that hath revealed his Mysteries to you , not to others ; that ye know those things which others do not . Oh! fall admiring God and Free-grace .

The fourth and last Doctrine .

Doct. 4. That where there are beginnings of true grace , though never so weak ; God makes rich Additions of more grace [ Whosoever hath , to him shall be given , and he shall have more abundance ] .

Now to evince this , I will give you the Testimony of Scripture : And

1. In Phil. 1. 6 , Paul cheers up their hearts , by telling them , that he was confident , [ i. e. assured ] That God who Phil. 1. 6. had begun a good work in them , would perfect it , until the day of Jesus Christ .

The Apostle writing to the Thessalonians , praiseth God for them , Because ( saith he ) your faith grows exceedingly , and the charity of every one of you all toward each other aboundeth . 2 Thes. 1. 3.

Where God plants , he makes to grow ; and where he sows , he watereth into an increase .

2dly , John 10. 10 , I came ( saith Christ ) that they might have John 10. 10. life , and that they might have it more abundantly : or that they might have abundance : So Musculus reads it , Et abundantiam habeant .

For it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , [ Abundantius ] but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word signifieth Abundantiam , copiam , & affluentiam , i. e. Qui vivere dedit , dabit & reliqua ad vitam hanc caelestem necessaria : Nec dabit parce , sed liberaliter & opulente : Musculus in Johan . Quid dat formam , dat consequentia formam . He that gives life , will give all things necessary to this Divine life , to maintain it richly . an abundance and affluence of spiritual and heavenly Additions to the least grace .

3dly , Isa. 42. 3 , A bruised reed shall he not break , and the Isa. 42. 3. smoaking flax shall he not quench , [ The Negative here implieth an Affirmative ] , A bruised reed shall he not break , i. e. he shall strengthen it ; and the smoaking flax shall he not quench , i. e. he shall be so far from quenching , that he shall make it flame , and blow it up into a blaze : He shall bring forth judgment unto truth ; which Matthew ( following the Septuagint ) Matth. 12. 20. saith , He shall bring forth judgment unto victory .

And this is the meaning of that Text , Of his fulness have John 1. 16. we all received [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] and grace for grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( i. e. ) one grace for another . The latter for the former : for having mentioned the fulness of Christ , he saith , That not one , but many graces are drawn and derived from him : not one , but many graces ; the first whereof is the cause of the second , the second of the third , and the third of the fourth , and so along ; always the latter is given for the former , till all the gifts of grace being compleated , beatitude it self is at last perfected .

Not as if more grace were given for the right use of grace ; for that were to take us off from Christ to our selves : whereas 't is the Apostles scope to fix us wholly on Christ ; but the Condition and Nature of Saving-grace , which is such Vt prima Trahat alteram ) that the first draws the second ; they are as it were so concatenated , as one Ring in a chain draws another ; and for the former that is given , the latter is given ; that is , God , because he hath given the one , will give the other ; such is the Order and Method he observes ; he give grace for grace ; that is , where he finds one grace , he gives another ; and where he finds some , he gives more .

Or Grace for Grace ; ( i. e. ) Gratiam super Gratiam , grace upon grace ; ( i. e. ) abundance of grace : having scarce received one , but presently receive another ; and after that , another , which ( Musculus saith ) the Hebrews express 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the Apostle shews it in Rom. 8. 30. From the fulness of Christ , we have received the grace of our Calling ; and upon our calling , the grace of Pardon and Justification ; here 's grace upon grace ; and upon our Justification , the grace of Adoption and Sanctification ; here 's grace upon grace ; and upon our Adoption , the grace of Glory and Salvation : still grace upon grace , as the Apostle expresseth it in Ephes. 1. 3 , 4 , &c.

We shall now give you the Reasons of the Point , why it is that where there are beginnings of true grace , though never so weak , God makes rich additions of more grace : And ,

Reas. 1. Because , grace in a Saint is God's own child : the infant grace is the Spirits little babe , begot in the Womb of the soul , by the Spirit : the soul is the Mother of it , and the Spirit is the Father of it : Now , you know , a Father is very tender of his young babe ; he takes it up in his Arms , and looks upon it , he reads his own Image in it , and puts it in his bosom ; he handles it as gently as ever he can , and preserves it from the least harm : So when the Infant-grace is born in the soul , the Spirit is very tender of his young babe ; he makes wondrous much of it , and is as Preservative of its life , as ever he can : As you may see in Paul ; he had been in sore pangs of Travel three days and three nights together ; and the child [ Grace ] was newly born , and see what care the Spirit had of it ; said he to Annanias , Arise [ do not stay , saith he ; but Acts 9. 11. arise ] and go into the street which is called Straight , and enquire in the house of Judas , for one called Saul of Tarsus : for behold , he prayeth : The child [ Grace ] as soon as it was born , began to cry , and the Spirit presently takes care of it .

1. The Spirit ( when the soul is brought to bed , and safely delivered of her Man-child [ Grace ] sets the little babe to nurse , and provides suck for it , and gives it the Breasts of the Ordinances ; as the Apostle saith , And I brethren , could not speak 1 Cor. 3. 1 1 Pet. 2. 2. unto you , as unto spiritual , but — as unto babes in Christ ; I have fed you with milk : And [ in 1 Pet. 2 2. ] As new born babes desire the sincere milk of the word , that ye may grow thereby .

A babe , when 't is new-born , must have milk , which is the most nutritive food in the world : so must the little new creature , when it is born , it must have milk ; and therefore the Spirit provides it for him ; The Ordinances are the Breasts , and the Ministers are the Nurses which give it suck ; As the Apostle saith , We were gentle among you , even as a nurse cherisheth 1 Thes. 2. 7. her children .

2. The Spirit dades his little child [ Grace ] and teacheth it to go ; As God saith , When Israel was a child , I loved him , Hos. 11. 1. Verse 3. and called my son out of Egypt — I taught Ephraim also to go , taking them by their arms .

And therefore are we said to be led by the spirit , and to walk Rom. 8. 14. in the spirit .

3. The Spirit teacheth his little child [ Grace ] to speak : as a Father ( you know ) takes up his little one upon his knee , and teacheth him to Articulate words , and to call [ Dad ] : so doth the Holy Spirit teach the child [ Grace ] to cry , Abba , Gal. 4. 6 Father . Because ye are Sons , God hath sent forth the spirit of his Son into your hearts , crying , Abba , Father .

Reas. 2. Where there are beginnings of true grace , God makes rich Additions of more grace ; because ( such is the Lords noble Nature , that ) he loves to be giving : To give , is an Act Dare , honestum quid est , Recipere utile : Dans exercet Actum Monestum , Accipere utilem : Agit ille , hic patitur potius . for a Prince , rather for a God : poor men receive , rich men give ; Subjects receive , Princes give : Creatures receive , the Creator gives : The more noble and eminent natures are , the more they give , and the less they receive : The heavenly bodies glance their light , and dart their influences upon the Earth below , but receive nothing from the Earth : To give is an Act of perfection ; to receive is a note of imperfection : were we not imperfect , we need not be receiving .

He that gives , imitates God , who gives and receives not again , because he wants not any thing : And therefore it was a saying of Christ , It is more blessed to give , than to receive : Acts 20. 35. It is a part of Gods Beatitude , that he is all things , and hath all things to give ; that he can give and not be beholden to receive : that he is an overflowing Sea , always pouring out his gifts and golden streams upon the Creature : When he hath given thee grace , he hath more grace still to give : And being a God ( and not man ) he gives continually ; to give , he makes his continued Act : He 'l never cease giving to his Saints , not only in this life , but in the life to come : he will be giving out unto his Saints eternally .

As the Sun is always giving out its heat and virtue to the World , so will God be always giving out his sweetness to his Saints throughout Eternity .

So that , he that hath grace , shall have more grace : he that hath it in the bud , and in the beginning , shall have it in the perfection : fear not ( poor creature ) if thou art always wanting , God will be always giving ; and being a God , he is not weary or remiss in any of his Acts. He takes more pleasure in giving , than thou canst in receiving ; such is his Noble and Princely spirit .

To give , is ( as it were ) an Act connatural to him , an eternal Act : he gave his Essence to his Son from all eternity , and John 5. 26. John 3. 16. Rom. 8. 32. in time gave his Son to lost Sinners ( see , he loves to give ) and with his Son will give us all things .

Reas. 3. To him that hath grace , God gives more , because he knows there he shall not bestow his grace in vain : he shall have fruit from his Plantation : the grace he sows there , will return him a crop .

Oh , how happy a thing is it to have a soul seasoned with true grace ! The person gains , and God himself is a gainer by such an one : the poor soul gains by it ; for he that hath true grace , shall have more ; and God gains by it , for the more grace God gives such an one , the more fruit shall God have from such an one : and that 's the Lords delight : it is the vine-dressers delight to see his Vines ( which he plants and prunes ) deckt with grapes : It is the Husbandmans delight to walk and see his Field ( which he tilled ) cloathed with stately Corn : Now God is an Husbandman ( as Christ saith ) I am John 15. 1. 1 Cor. 3. 9. the true vine , and my Father is the husbandman : And ye are Gods husbandry ,

Saints , it doth delight God to see his Vines full of grapes ; and to see his Field clad with fruit : ye are his Field , ye are his Vines ; ye must be always bearing , because he is always watering : The gardener delights to Water those herbs that will grow , and yield him profit : he bestows no drops upon the Flowers that are dead and wither'd .

'T is so with God , Every branch that beareth fruit ( saith John 15. 2. Christ ) he purgeth it , that it may bring forth more fruit : here 's the reason of it ; he that hath grace , and bears some fruit , God will give him more grace , that so God may have more fruit .

Reas. 4. Because it is his design to perfect his Saints , and the work of grace in his Saints : he means to make every one of them as Holy as Adam was in Paradise : God doth not mean that we should come short in Christ , of what we were in Adam .

Christ Jesus came in place to repair us up all that we lost in Adam , and more than that all : only Adam was made perfect at once , and we are perfected by degrees : but this is no disadvantage to us , for Adam was made perfect at once ; but he lost it as soon , he lost it at once ; and we are not made perfect at once , but by degrees , but we shall never lose it .

As a Limner , that intends a curious picture , at first makes but a rude Draught , and lays his dark Colours ; but then by degrees he comes over with his beauteous and bright Colours , and draws out the perfect proportion of a curious piece : So God ( that glorious Artist ) in repairing man , intends some stately piece ; he hath in his thoughts the Idaea of some glorious piece : Indeed 't is Jesus Christ that stands by him , after whom he means to draw man's picture . As a Limner that seeth a beauteus person , draws his picture , whilst he is in the room with him , and takes it wondrous lively , because he hath him before him ; So God the Father hath Jesus Christ , the beauty of Heaven and Earth , before him ; and looking upon Christ , draws every Saints picture , and will make his Saints exactly like to Christ ; every Saint shall be Christs perfect picture : And therefoe he that hath grace , be it never so small , shall have more , nay shall have all ; because God intends to make his Saints perfect in Christ Jesus .

We shall now make some Improvement of this Point ; And in the first place ,

Vse 1. This shines with excellent comfort upon the weak Saints ; upon you that complain , you are but weak Christians ; and you cannot match others in performances , you cannot do as others can ; and if we do believe , we believe but little ; and if we do love Jesus Christ , we love him but little .

To you , to you , I say if you have the least drop of true grace , God will give you more , and you shall have abundance : Do you believe but a little ? Be of good comfort , you shall believe a great deal : Do you repent but a little ? you shall have given you a greater store of repentance : Canst thou pray but a little ? canst thou but scarce pray ? It shall be given thee to pray mightily , to pray down mountains and strong sins .

I pray you consider these things :

1. Though thou hast but little grace , yet thy little may be true grace : Thou art suspicious of thy self , and art wont to say , Surely if my grace were true , it would be more than it is ; it is so little , that I cannot think it is true grace .

But I say unto thee , though thou hast but little , yet thy little may be true grace : as a little piece of gold is true gold .

Object . 1. Oh! But I enjoy rich means of grace ; I lye down in the fatting pastures of the Gospel , which would in a short time plump up the weakest grace , if it were true : I sit daily under the nourishing showres of the Word , and yet my grace is but little , and therefore ( I fear me ) is not true .

Answ. The Disciples sate under the most powerful Ministry that ever was , under the droppings and the honey-dews that fell from Christs lips : Never man spake as the spake : He was the Prince of Preachers , that had the tongue of the learned .

To be with him , was to be in Heaven upon Earth : They saw his wondrous miracles every day , and conversed with Christ himself ; his lips did drop the choicest fatness , and yet under all these golden shrowres they had but a little Faith : For the Lord Christ upon an occasion saith unto them , Why are Matth. 8. 26. ye fearful , oh ye of little faith ?

Object . 2. But I cannot trust God for the smallest matters : Food and Raiment are the smallest matters , and he that cannot trust God in the least matters ( I fear me ) hath a faith less than nothing .

Answ. The Disciples of Jesus Christ had many experiences of God Providence and Provision for them , they went about with Christ from place to place ; and though they had no victuals , yet they found victuals every where ; they saw so many thousands sed with so few loaves ; and yet they were Mat. 6. 30 , 31. troubled , What shall we eat ? what shall we drink ? and wherewith shall we be cloathed ?

Thus , thou seest , thy little grace may be true grace .

2. God will own thy little grace : thy grace , though it be never so little , yet he will own it : As you may see in Rev. 3. 8 , where writing to the Church of Philadelphia , saith Christ , Thou hast a little strength , and hast ept my word : She had but a little strength , and Christ takes greatnotice of her little strength ; Christ makes much of a little grace : As the Father dandles his little child , so Jesus Christ dandles a little grace upon the lap of his Commendation : Though thy grace be but low , yet he hath an high esteem of it .

3. God's giving some grace , engages him to give more : Hath God given thee a little grace ? His giving thee that little , puts an engagement upon him to give thee more : one of his gifts bind him to give another .

When God went about to destroy Sodom , saith God , Shall I Gen. 18. 17 , 18. Hide from Abraham that thing which I do , seeing I mean to make him a great and mighty nation ? As though one kindness did bind him to give another : with God , the bestowing of one favour binds him to add another .

If God begin to give thee grace , he is engaged to go on , and give thee more grace , not for thy sake , but because 't is his own work ; and therefore if he should not carry it on , he should lose what he had begun : If God hath pardon'd thee some sins , and should not pardon thee all the rest , all his former Pardons would be thrown away , like precious water spilt upon the ground : If God hath begun to give thee some grace , he is engaged to give thee more , for the sake of the former ; I say he is engaged to give thee more for the sake of the former , and to give thee more yet ; nay more yet , for the sake of that grace that went before : As man that ploughs a piece of Land , counts himself engaged to sow it ; and if he sow it , he counts himself engaged to fence it , and make it thrive ; because one work is for another , the former for the latter ; plowing is for sowing , and sowing is for growing , and growing is for reaping , and therefore one labour calls for the help of another : So when God puts a little grace into thee , it is for another , to bring on another , and that the former grace may not be in vain ; one gift calls for the help of another .

4. A little grace is a pledg of more : I say , the little grace thou hast , is a sure pledg of more ; as a little piece of money is an earnest of the whole sum : God , speaking of the effusion of his gifts and graces , saith , I will pour out my spirit : God gives his spirit as freely as he gives rain : now ( you know ) first it rains small drops , and after greater ; and the small are the signs of the great .

5. Jesus Christ makes intercession for a little grace : Peter , ( saith Christ ) I have pray'd that thy faith fail not : thou hast but a little faith , and I have prayed for thy little faith , for thy weak faith , that it fail not : if any man sin , we have an 1 John 2. 2. advocate with the Father , Jesus Christ the righteous .

Vse 2. What saith this Principle to Sinners , that are without grace ? Surely , Sirs , it should much deject you , and make you smite upon your hearts : When Christ saith , It is given to you to know the Mysteries of the Kingdom of Heaven , but to others it is not given , should it not make those tremble that have not the gift ? that have not this special gift , To know the Mysteries of the Kingdom of Heaven ? When our Lord saith , To him that hath shall be given , should it not shake the heart of the man that hath not so much as the first gift of grace yet bestowed upon him ? Sinner , thou hast not so much as the Foundation , the first stone of the building yet laid in thee : Lord , what a sad case am I in ? whilst thou art promising the addition of grace to others , thou hast not planted so much as the beginnings of grace in me !

1. While the saving-work in others is going on , it is not yet begun in thee : While others are upon their growth , thou art not yet born ; I say , not born again . Sinner , thou hast not yet so much as the first preparation of Heaven in thee , while others are upon their Progress ; thou art not as yet in the Race , while others are running to the Gole : thou lyest dead , while others are raised and enlivened ; thou hast not yet set out toward Heaven , while others are a great way upon their Journey to Glory : thou art left sleeping in Sodom , till the sparks of fire and brimstone fall down from Heaven , and fly about thine ears , while the Lots are carried out by the Angel of the Lord : Oh Sirs ! see your misery .

2. Sinners , you are ugly and mis-shapen Creatures without grace : you want the Image of God upon you : Holiness is our comeliness , and Grace is the only handsom garment : What are thy sins but thy deformities ? and thy lusts but thy leprosies ? Thou carest not what thou art in the eye of the godly ; but carest thou not what thou art in the eye of God ? Thou feest no unhandsomness in sin , thou seest not thy self ugly , but art thou therefore the less ugly ?

A Toad or a Snake hath no odious apprehensions of it self ; it is above their reach to apprehend what they are ; so Sinners cannot discern their own deformities , their Judgments follow their Natures and Dispositions .

3. If Jesus Christ doth not conquer you , he 'l slay you : In Rev. 6. 2 , there saith John , I saw , and behold ; a white horse , Rev. 6. 2. and he that sate on him had a bow , and a crown was given to him and he went forth conquering , and to conquer .

1. Here John saw an horse , which is mystically the Gospel ; because of its swiftness : The Apostles and Apostolical Preachers of the Primitive times , were Horses , for their nimble and swift Preaching of the Gospel through the World .

2. This is a white horse , to signifie ,

1. The Purity of the Gospel , or Divinity of its Doctrine .

2. to signifie the joy and peace it offers to the Sons of Men : it is called glad tidings , and the Gospel of peace : A white Flag is an Ensign of Peace .

3. To signifie the Glory of Christ : white robes are Emblems of Glory : Princes and Nobles did go in white .

4. To signifie the Triumph of Christ ; white horse in sign of victory and Triumph .

The Romans , when they rid in Triumph , had white Horses to ride on , or to draw their Chariots .

The Lord Christ will get the day , he will triumph over souls , either in their submission or destruction : And therefore it is said ,

3. That he that sate on the white horse , had a bow given him .

This Horse-man , or Prince , the Lord Christ , had a bow in his hand , and a Bow presupposeth arrows , that is , terrors , and threatnings against his Enemies , that will not submit to his mercy ; he hath his Arrow prepared upon the string , and will shoot at the rebellious Sinner .

It may be thou hast some of Christ's Arrows sticking in the ribs of thy Conscience , and art wounded for some sins ; thy very heart is galled with the threatnings that fly ( like Arrows ) out of the Bow of the Ministry ; but thou frettest : instead of being converted , and falling at his feet , thou ragest : Well , Christ rides on still in the Chariot of his word , conquering , and to conquer : one or other way conquer he will : if he cannot conquer thee with love , he 'l kill thee in wrath : Those that do yield , he saves ; those that will not , he slays .

4. Christ will Preach over all these Truths again in Hell-flames to thee .

Thou keepest thy sins and lusts , and wilt by no means send them away ; thou makest nothing of the Word of God , because dispensed by Man : I tell thee , all the Sermons thou now hearest against thy sins , all the Truths of God shall one day be Preach'd over again in flames of Fire to thine eternal horrour ; and that will be a long Sermon .

All the Sermons of Repentance and Grace thou heard'st here in thy life-time , shall in Hell be brought fresh to thy memory , thy Conscience shall then Preach them all over to thee in Hell-flames , and then 't wil be a woful Sermon : Now the Sermon is but an hour long , look upon the glass , 't is turned ; and while the glass is running , we are Preaching , Preaching thee ( if it be possible ) into a state of grace ; this Sermon is but a short Sermon , it will end anon ; and while this glass is running , thy glass is running , and thy life is hastening : but in Hell , there 's no glass turned up ; This , and all the Sermons thou ever heard'st , will there in flames be Preach'd over to thee again throughout eternity ; Oh tremble at it ! It will be a woful Sermon , and a long Sermon , 't will never have an end .

Vse 3. Here 's rare comfort to weak grace . To them that are but new beginners : you complain your grace is but little ; My Beloved , you shall have more .

1. Grace at first is but little : An Infant , when 't is new-born , is but little : a Tree , when 't is first planted , is but a little Graff : The Cloud that over-spreads the Heavens , was at first no bigger than a mans hand .

Object . 1. But I am a Christian of long standing , and yet my grace is but little : Were I but a new beginner , 't were something : but I am a long stander , yet a short Christian .

Answ. 1. Truly ( my Beloved ) blame thy self then : chide thy self that thou art a Christian of a long standing , and of a short stature : It is a disgrace to be so ; as 't is a disgrace to be an old man , and yet a dwarf : Christ chides his Disciples for it , though they were but of one or two years standing in his School ; yet he chides them , because they had so little Matth. 8. 26. Faith .

Besides , Those that have less Grace , shall have less Glory .

But yet I must say this much :

2. That every thing in this life is but little : David saith , Psal. 39. 5. Thou hast made my days as an hand-breadth : A small measure the Lord knows ! David lived in all probability threescore years and ten , he was King of Judah and Israel forty years , and yet he called it but an hand-breadth .

3. Thou measurest thy grace , with what thou should'st be , and then it seems but little : A great deal of grace measured with what thou should'st be , is but little : As Augustine saith [ Maxima eorum quae scimus , Minima eorum quae Ignoramus ; ] The much , nay most we know , is the least of what we do not know : so the most we are , is the least of what we should be ; the most we do , is the least of what we should do .

Great Saints are but little to what they should be .

4. Compare thy grace with times past , and then it may be it is not little ; and that thou must do .

Object . 2. But I have trifled away my time , the time I should have got grace in ; The Ant provides her meat in summer , and gathers her food in the harvest : But I have spent my time of gathering , and is there any hope that I shall have more ?

1. Humble thy self : for 't is a wondrous sin to lose time : because we have but a time to glorifie God here : and by our losing of time , God doth lose his Glory .

2. Yet , though thou hast loytered away thy time , do not limit Gods time : because thou hast past away thy time , do not say , that Gods time is past .

3. It may be thy time of growing is not come yet : As Children , some shoot up presently , in their first years ; others do not grow till they are sixteen or twenty years , and these at last out-grow the others ; some Saints grow more at first , others grow more at last .

Trees bring forth their fruit in different seasons , some sooner , and some later .

There is the first ripe fruit , and there is the latter fruit : some Trees have their fruit ripe and ready with the spring , others not till August , others not till Winter ; there 's the Summer-fruit , and there is the Winter-fruit : One tree goeth before , and hath her fruit ripe one month , another hath its fruit the next month , another follows and hath its fruit the next month after that .

And this is the Masters Wisdom , that he may have new fruit every month to serve his Table , and please his palate ; so doth God .

Object . 3. But I am a withered tree , I did bear fruit , but now do not ; I was once fresh and green , but now am dry and blasted ; I am in part an Apostate , I am fallen from my first love : I was good , and now am worse : I do not bear the fruit I did : Is there any hopes for me ?

Answ. Yes : thou mayst recover , and therefore away to Prayer , and send quickly for the spirit : Lose no time : I will give you an Instance in another case .

Nebuchadnezzar was a great tree , whose height did reach Dan. 4. 11. 12 , 14 , 15. to heaven , and the sight thereof to the end of all the earth : The leaves thereof were fair , and the fruit thereof much : the beasts of the field had shadow under it , and the fowls of the heaven dwelt in the boughs thereof , and all flesh was fed of it .

And this great Tree [ Nebuchadnezzar ] was lopt down fearfully , and withered dreadfully , he was driven from among men , and cast off from his Kingdom seven years .

But yet the stump of his roots was left in the earth with a band of Iron and Brass : To signifie , that his Kingdom was reserved for him , and that he should revive again : So thou hast been ( it may be ) an high Tree , whose top of profession did reach up to Heaven , and all the fowls of the air , the Saints that live about thee , were wont to fly , and sit under the boughs and branches of thy gifts , to receive Counsel and Direction from thee : And now thy leaves are fallen , and thy branches cut , thy graces lopt , thy gifts withered , and thou thinkest therefore , thou art forsaken .

But , oh man ! Is not there a stump of thy roots left in the earth , with a band of Iron and Brass ? A stump of Faith and Repentance , and panting after Christ ? As long as there is a stump left , thou wilt revive again .

Vse 4. Shall more grace be given to them that have grace , be it never so small ? Then , Saints , see what your work is ; What 's that ? to receive .

How may we receive more grace ?

First , Open thy soul to receive grace : For to receive a thing , is sometimes a motion of the subject or faculty , opening it self to receive it : As the hand doth open it self to receive a gift ; and a vessel must be opened to receive oyl or cordial pour'd into it . The earht opened her mouth , and swallowed up Corah : And Numb. 16. 32. Gen. 4 11. the earth ( as God said to Cain ) opened her mouth to receive thy brothers blood from thy hand .

Now the opening of the soul to receive Grace , consists in these three Things :

1. In believing the Promise ; when the soul believes , its door stands open to receive the golden Treasures of Grace that are brought into it out of the store-house of the Promise ; And therefore ( saith the Text ) , They rehearsed all that God had done with them , and how he had opened the door of faith unto Acts 14. 27. the gentiles .

2. In love to grace promised : for love is an opening grace : When a man loves a friend dearly , he opens his Arms to embrace and receive him : so when a man loves grace , he opens his heart to welcom grace into it : And therefore ye shall find this passage between Christ and his Spouse ; saith Christ , Open to me my love ; And saith the Spouse , I rose up to open to Cant. 5. 2. Vers. 5. my beloved .

He that loves Christ , will open the two-leav'd gates of his soul , to let in Christ with all his train .

3. In desire after grace promised : for the desire of grace is an opening of the soul to receive grace : As the Lord saith , Psal. 81. 10. Open thy mouth wide , [ i. e. ask freely , open thy mouth in Prayer , as wide as thou wilt ] , And I will fill it .

2dly , Lye low : The valleys that receive all the showres and floods into their bosom , lye low under all the high hills , and proud mountains : so the humble Saints ( that lye in the bottom of self-abhorrence under all the rest ) receive the showres of grace ; the floods stay upon them , and they drink them in ; they are overflown like your low grounds ) with abundance of grace .

3dly , Accept of grace : to receive grace , is to accept of grace : As Jacob said to his brother Esau , Nay , I pray thee , if now I Gen 33. 10. have found grace in thy sight , then receive my present at my hand : i. e. accept of my present at my hand .

Vse 5. What shall I do that have no grace ? To him that hath shall be given : But what shall I do that have not ?

Consider grace is a gift ; and therefore ,

1. God can give grace , where it is not : he gives grace , where is none : he doth good to them that are not good : A gift is bestowed , where it is not : See Isa. 44. 3 , I will pour water upon Isa. 44. 3. him that is thirsty , and floods upon the dry ground : I will pour my spirit upon thy seed , and my blessing upon thine off-spring : i. e. as I pour Water and Floods upon the dry and thirsty ground that hath none ; so will I pour my spirit upon thy seed , and my blessing upon thine off-spring . Where observe ,

God gives showres of grace , where there 's not a drop before .

2. He can give grace to whom he will : he can love whom he will ; and he can give grace to whom he will : this is the Prerogative of Gods Love , he can love any one : Man ( being a narrow creature ) cannot love any one ; one that is fowl , and ugly , and crooked ; but God can love any one , he can love unhandsom and deformed Creatures , and marry them , and make them lovely : Naaman the Syrian was a Leper , and therefore wondrous ugly , he was a Leper in Body and Mind too : The beauty of the mind presents a crooked person comely to us : but Naaman had beauty in neither part ; he was a Leper in body , and an Idolater in mind ; and yet God loved him , and ( by a poor maid in his house ) sent him to the Prophet of Israel , and healed his outside , and healed his inside , made his Body comely , and made his Soul comely .

3. He makes notorious sinners , noteable Saints : he makes Persecutors , Preachers ; As he did Paul , and all the Church admired it ; But they had heard only , that he who persecuted us Gal. 1. 23. in times past , now PREACHETH the faith , which once he DESTROYED : See the Work and Free-grace of God! Would God shew mercy to him that destroyed the Faith ? Yes , he gave Faith to him that destroyed the Faith : Paul , if he could , would have kil'd Christ , and yet God gives him Christ .

The Gentiles were the greatest Sinners in the World , and they were at the height of sin , when the Gospel began to be Preached to them ; they were counted unclean , the unclean Act 10. 14 , 15. beasts ( swine and other Beasts ) which the Jews under the Law might not eat ; did signifie the Gentiles ; and the Jews not eating the unclean beasts , did signifie that they should have no communion with the unclean Gentiles ; yet on the GENTILES Vers. 45. Acts 11. 17. also was poured out the gift of the Holy Ghost : And , forasmuch as God gave them [ i. e. the Gentiles ] the like gift as he did unto us .

4. Sometimes God makes his greatest Act of Love to pass upon the greatest sinner : Paul ( you know ) was a Saul indeed , chief of sinners , he saith it of himself ; and yet notwithstanding Acts 9. 3 , 4. Christ Preached from Heaven to him : he sent men to Preach to others , ( as Philip to the Eunuch ) , but Jesus Chrrist doth himself Preach to Paul .

Jesus Christ , when he was on Earth in the form of a servant , called the other Apostles ; as Matthew at the receipt of custom ; and Peter , when he was fishing ; follow me ; but when he was on his Throne , in Majesty , he Preacht from Heaven to Paul : Wondrous love to a wondrous sinner !

5. He bids thee pray , and he 'l give : Ask and it shall be Matth. 7. 7. Luk. 11. 13. given you .

But you 'l say , he saith this to Saints ?

Sol. See what our Lord Christ saith to the Woman of Samaria , If thou knew'st the gift of God , and who it is that saith John 4. 10. to thee , Give me to drink , thou would'st have asked of him , and he would have given thee living water .

Dub. But I ask , and yet 't is not given .

Resp. Questionless , he that bids us ask , means to give : As we bid our Children say , I pray you father give me such a thing ; we do it not , but when we mean to give it them .

Object . But I cannot pray , I cannot pray for grace .

Answ. 1. He that will give thee grace when thou prayest , will give thee grace that thou mayest pray : As God first formed Adams body , and it lay dead before him on the ground , without breath , or life , or soul in it ; and God breathed into his nostrils the breath of life [ or spirit of lives 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Gen. 2. 7. and man became a living soul : So when thou lyest dead before the Lord without any life , or breath of Prayer in thee ; thou canst not so much as breathe before him ; he 'l breathe a Soul of Prayer into thee , he 'l put breath into thee , as he did into Acts 9. 11. Saul , Behold he prayeth , saith God .

2. Sometimes a man sends a gift to one , that never asked him for it ; so doth God sometimes send his gifts of grace to them that never ask for it , he gives them , before they ask it .

Opposers and Persecutors are said to be the greatest Sinners ; yet saith Christ upon the Cross , Father , forgive them , they know not what they do : he spake it of those that put him to Death .

Some might have said , Lord , they are opposers of thee , even to the Death ; be it so , saith Christ ; I have mercy for opposers too , and for persecutors too ; Father , forgive them , they know not what they do : But Lord , they do not beg for pardon , wilt thou give such a kindness to them that ask not for it ? They do not acknowledg their fault : if thou wilt shew mercy to them , stay till they acknowledg their fault , and be humbled , and ask pardon : nay ( saith Christ ) I will prevent poor sinners with my love ; Though they do not ask forgiveness , yet I beg forgiveness , Father , forgive them .

But Lord , these are great sinners , and less mercy would serve the turn ; forgiveness is a great mercy : no , ( saith Christ ) no mercy less than forgiveness will serve the turn , they 'l be never the better for any mercy without forgiveness , therefore they shall have it ; Father , forgive them : but forgiveness is a great mercy : be it so , saith Christ ; I know what I do : I have great mercy , the greatest mercy for the greatest sinners ; and because they cannot ask it , I will ask it for them , Father , forgive them .

Vse 6. Wo to you Professors , that have not true grace ; from Matth 13. 12. Luk. 8. 18. them shall be taken away , even that which they have : Luke saith , From them shall be taken that which they seem to have .

For if we speak of true grace , they have not grace , only seem to have it : They seem to be holy , and their seeming holiness shall be taken from them : They seem to believe , and their seeming Faith shall be taken from them : They seem to repent , and their seeming Repentance shall be taken from them : They Matth. 13. 20. seem to joy in Christ , and in Mercy , and the Promises ; but their seeming joy shall be taken from them .

The spirit doth but assume them ; he doth not inform them , nor enliven them : As the dead bodies which Angels assume for a time , they seem to live , and talk , and eat and drink ; but when the Angel leaves them , because they were not the Angels proper bodies , they vanish away , and lose that life they did seem to have : So the Spirit of God doth assume and act the souls of many men in the Church for a time , to do service for God by them ; and all that while , they pray , and preach , and hear , and walk up and down in Duty , out of one Duty into another ; and the Spirit leaves them , because he did but assume them , and then they drop down dead , as indeed they are , and always were .

Thus the Spirit did assume Judas for a time ; Judas was but a dead man in soul all the time he was with Christ , only the Spirit of God assumed him , and acted him , and he followed Christ , and went about Preaching the Gospel with the other Disciples : but when the Spirit left him , he betrayed Christ for thirty pieces of silver ( that was his proper work ) and despaired , and dyed .

Vse 7. This should put the Saints upon a serious Tryal of their graces .

The Point tells you , that where there are beginnings of true grace , God will make rich Additions of more grace : Oh then , try what grace yours is : if it be true grace , God will give more grace ; As the Apostle saith , He that hath begun a good work in you , will perfect it ; If it be a good work , God will perfect it ; he will cherish his own work .

Sirs , God will not nurse up a spurious seed , Bastard grace , whereof he is not the Father : Oh! then all you that would taste comfort from this Point , try your graces .

The Evangelical Hypocrite is he I aim at : There is Gospel-Hypocrisie , so I call it : for where the Gospel comes , there are two sorts of Persons that walk beside it .

1. Some directly oppose the Doctrine of it , and those are Justitiaries , that set up their own Righteousness , as the Jews Rom. 9. 31 , 32. did .

And therefore it is said , That Christ came to his own , and his John 1. 11. own received him not .

And such are the Papists at this day , who are justly by our Divines said to answer to the Jewish Pharisees .

These are Christian Pharisees , they receive Christ in Name ; but set up their own Righteousness , and will be justified by their own Works , and saved by their own Merits .

2. Others there are , that receive the Gospel , and so decry all their own Righteousness , and cry up Christ ; they see nothing in themselves , and look for all from Christ , renouncing their own Righteousness , and resting upon Christ alone for salvation .

These are of divers sorts .

1. Some receive Christ with an Historical , lifeless Faith : they believe in Christ , but will not part with their sins : they gladly embrace Christ as a Saviour , but oppose Holiness , and will not change their lives ; and because Christ came into the World to save sinners , they take liberty to sin , and hope to be saved as well as any : These are those we call our large Protestants , who are as great Enemies to Christ as Papists are .

The Papists persecute the true Christians in the Point of Doctrine , and these Enemies within us persecute the true Christians in Point of Holiness .

The Papists they will be saved by works without Faith , these will be saved by Faith without works . These are spots in our feasts ; The Epistles of James and John were written as Antidotes against this kind of poyson .

And Jude writes against these men , ungodly men , turning the Vers. 4. grace of God into lasciviousness : Arguing from mercy to liberty , which is the Divils Logick , Continuing in sin , that grace may abound .

And ( my Beloved ) in this lyeth the very form of an Evangelical Hypocrite , in denying his own Righteousness , to establish his sin ; he will advance Christ , to advance his lust .

Dub. But how can open sinners keep their lusts , live in visible prophaneness , and yet believe in Christ ?

Sol. Because the Gospel brings the sweetest and highest Consolations along with it .

And therefore every man under sense of sin , will fly thither for Sanctuary , and hide himself under the Canopy of the Gospels mercy .

A man that travels under the fiery Beams of the Sun in an hot day , the cool shadow of a Tree is very refreshing , and he will sit there and rest himself under it .

Men that have their feet or their arms scalded , will put them into cold water which gives them ease , though it gives them no cure ; yet , because it gives them ease , there they keep them : So men , whose Consciences are scalded with wrath ; Oh! now the Gospel , and Justification by Faith in Christ is very sweet : And so they are eased by it , never cured by it ; and therefore you shall find them disclaim all works , and cry up grace only ; when Christ is offered , and general notice given them , that there is Mercy and Hope for great Sinners , this fills them with joy and peace .

But wherein doth these mens hypocrisie appear ?

They receive Jesus Christ only for ease : I say , a false heart receives Christ only to ease him , to ease him of the terrour of Conscience , and to ease him of the work of Obedience . And here prophane Sinners find great ease : The weight of their guilty Consciences would press and sink them down , but that they bear up upon the Righteousness of Jesus Christ : Oh! he dyed for Sinners , and paid our debt , and now they are cheerful and easie : they can sin , and be easie ; follow their drunkenness , and be easie ; swim in their uncleanness , and be easie ; for they make the Righteousness of Christ their Bladder to swim upon ; and say what you will to them , they will not sink .

If you ask one of these drunkards , and haters of the Saints , and railers at godliness ; I say , if you ask them , Do you believe in Christ ? yes , say they : Believe , yea , we believe exceedingly : and so they do : the truth is , they believe beyond measure : but they believe and rest upon Jesus Christ , to ease themselves of sanctification : they cannot but see the want of it , and they cannot ease themselves , but by pleading , that Christ is holy , and that though they have it not , yet Christ hath it : This is a great ease to their thoughts at the present ; and thus they receive Christ .

Oh Sirs ! that you would consider the sad condition of this man , whose plagues shall be made wonderful , whose Conscience suits him still for sin , and then looks up to Christ , and rests there ; and hears Sermons , but then salves up all with the Righteousness of Christ , and considers often that his ways are evil , but never suspects his faith to be evil : Then he is taken with Death , and then looks up to Christ ; at last the snuff dyes , and his Sun sets , and darkness approacheth , and then instead of heaven embraceth flames : and what is it that hath deceived these men ? Oh! their Faith hath deceived them : they believed they might have had Christ and Sin too : and then in Hell they wish , Oh! that I had considered , and feared this before : and will you not fear now ?

I charge you then , think not your Estates good , because you rest on Christ , and look for salvation by him only .

2. There are others who receive Jesus Christ not only into their belief , but into their bosoms ; not only into their heads , but also into their hearts : They have a great work upon them , the Gospel doth not only Irradiate their minds , but also ( in a great measure ) Captivate their Wills : they have affections to Christ , and sweet motions to holy things kindled in their hearts : They receive the word with joy and delight ; Matth. 13. they fall into raptures of love to , and admiration of Jesus Christ ; they do not only assent to the Doctrine of Justification by Christ , but are made partakers of the Holy Ghost ; There is a change wrought in them , they seem to be washed 2 Pet. 2 , 20. and sanctified in the blood of Christ , having escaped the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ : And so they shine in the surface of their outward lives .

The hypocrisie of the heart springs from defect of light in the mind : The want of saving Illumination in the understanding , is the reason of the hypocrisie of the heart .

These two faculties [ the Vnderstanding and the Will ] live very near one another , if they be not really the same : some say , they are but one and the same power or faculty of the soul , and so there is a real Identity of the Will and Understanding ; saying , that the Will is Intellectus extensus ; others affirm , that they are faculties really distinct .

However it is by all concluded , that there must ( in order of nature ) be light before choice , knowledg before election ; the Intellectual creature must see , before it can determine or resolve upon .

Now I say , the imperfect and unsound resolution of the soul flows from defect of light : The hypocrisie of the heart springs from the want of a saving Illumination in the Understanding .

This appears in the Parable of the Virgins , of whom the Lord Christ saith , That five were wise , and five were foolish : The vanity of the one sprang from their folly ; the provision of Oyl the others made , sprang from their Wisdom .

You know it 's frequent in Solomons Proverbs , to call the upright and godly man , the wise man ; the sinner and hypocrite , the fool ; the power of sin lyeth in the power of darkness : The strength of a State , in the Wisdom of its Council .

1. The Understanding is the first inlet of Sin and Grace : this is that which opens and shuts to all life and sin .

When Satan laid his Train and Powder-plot to blow up all the World by the sin of one man , he first enters into dispute with Eve , and ( as the Apostle saith ) deceived her ; The woman was deceived , and so darkned her mind with a mist : 1 Tim. 2. 14. the serpent crept into her heart through the door of her Vnderstanding .

There could no sin get into the Will , were there not an error first in the Vnderstanding .

2. And as the mind is the first inlet into sin , so it is the first door that lets in grace : Sanctifie them through thy truth , thy John 17. 17. John 12. 35. word is truth : Walk while you have the light , lest darkness come upon you .

Satan knew , if light came in , Christ would come in . Matth. 13. 15.

3. Divine light is very powerful : it hath a mighty influence to change and renew the heart . We all with open face beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory as by the spirit of the Lord : All Divine light of glory works strongly : if hypocrites had it , their hearts would be sincere : Not that bare light can change the will , but the Lord works by it : When the Lord comes with life , he comes with light . Awake thou that sleepest , Ephes. 5. 14. arise from the dead , and Christ shall give thee light .

When the spirit comes , all his work is expressed by conviction , of sin , of righteousness , and of judgment : convince one effectually , and you convert him : You shall know the truth John 8. 32. ( saith Christ ) , and it shall make you free ; that is , from your bondage of sins , you shall be set at liberty .

I say , all hypocrisie springs from some want of this Divine light : The young man saw some worth in Christ , but not enough , and therefore forsook Christ .

A man may see the Lord Jesus in the letter of the Scripture , which though it be necessary to the saving Knowledg of Christ ; yet to see the Lord Jesus no otherwise than in the letter , by the strength of Fancy and Understanding , this is no saving Knowledg of Jesus Christ .

Between the palpable ignorance of Christ without the Gospel , and the saving Knowledg of Christ in the Gospel , there is this middle Knowledg of Christ , which is literal , whereby a man doth see ; yet in seeing , seeth not .

Now saving Illumination ,

1. It is a peculiar Illumination : The greatest Scholar that ever lived , never had one such thought or apprehension of the Lord , and the things of the Lord , as the Saints have : To them the Lord reveals some things that the wisest in the world never knew .

2. It is a glorious and shining Illumination .

1. They behold a Glory in Christ's person : the Lord reveals his hidden glory to them , such as never entred into their hearts before , or into the minds of other men ; which , though others may talk and discourse of , yet they cannot see it in that manner as they do : It is therefore called a marvelous light .

In John 1. 14. They saw Christ vailed in our Humane Nature , and darkned under the Cloud of a mean condition ; And yet they beheld his glory , as of the only begotten of the John 1. 14. father .

The Jews saw the same Christ , yet could not see the same Glory in him .

2. They behold a glory in the holiness and graces of Jesus Christ : his graces strike a Majesty of him in their hearts : Oh that I were like him !

3. They behold a glory in his Covenant and Promises : Oh , that all those promises might be made good to me ! this is all my desire .

4. They behold a glory in all the Ordinances of Christ : Oh Psal. 63. 1. Vers. 2. God! my soul thirsteth for thee — To see thy power and thy glory , so as I have seen thee in the sanctuary . How amiable Psal. 84. 1. Vers. 10. are thy Tabernacles , Oh Lord of hosts ! A day in thy court is better than a thousand .

Oh the fellowship of Saints ! Oh the lustre and beauty of his Sabbaths !

5. They behold a glory in the Commands and Will of Christ : Oh , if once I could in every thing give content to his heart ! Such a soul had rather lose all , than cross his Will in a small thing : he seeth a glory in the least truth .

6. They see a glory in all his Dispensations : Have I but a little estate ? This is the allowance he provides for me : I am less than the least of all thy mercies : His glory therefore appears , that I have a bit of bread to eat .

7. They behold a glory in the Cross of Christ ; glory in all their sufferings : I am not worthy to suffer shame for the name of Christ : Moses esteemed the reproaches of Christ greater riches than the Treasures of Egypt .

We shall find a false heart ever fall short here .

3. It is a soul-humbling Illumination : One every way so fit and suitable to them , according to all their wants and woes ; so far in Splendour and Majesty surpassing their unworthiness , and yet laying his greatness flat at the feet of their necessities and miseries ; that when the soul doth see it , it usually fills the head , and heart , and eyes with tears : Oh , that I have despised him so glorious ! Acts 2. 36 , 37.

4. It is an endearing and attractive Illumination .

Sinners may ( like Balaam ) see the glory of the Tents of Israel , and the Star of Jacob ; but they esteem him not in all his glory .

Many reprobates under a lively Ministry , may see some glory in Christ , and in his Saints ; to think them the happy men , yet not esteem of him in all his glory .

The damned in Hell see a glory in Christ , else they would never grieve for the loss of him ; yet they cannot love him , nor rejoyce in his glory .

But the light the Saints have of him , makes Christ transcendent in their eyes , and precious in their hearts : they esteem him beyond ten thousand Worlds .

3. But yet further ; The secret Gospel-hypocrites have not hearts effectually to use and improve the means unto salvation : Salvation is the great end they would have ; but they come short in the use of means ; they draw not the Arrow to the head ; they drive not home enough in the use of means .

The closest hypocrites discover themselves in an ineffectual use of the means unto salvation .

Men out of the Church , they perish because they have no remedy , no saving means to help : But why do those perish that are within the Church ? Is it because there is no remedy ? No : but because they do not use the remedy : Is it because they want means ? No ; but because they do not effectually improve the means : Here they fall short , herein they discover themselves .

Sirs , There is a Spirit of sloath and slumber which the Lord ever leaves the best hypocrite unto : The last Enemy God conquers in a man is his sloath : Now this hangs upon the most refined hypocrite to the end : he will Act , but 't is remisly in order to salvation : he 'l not act at all , or will not act throughly .

In the Parable of the Talents , one of the servants was cast Matth. 25. 24 , 25. away , Why so ? because he had no Talent ? No ; but because he had no mind , nor list to use his Talent : he was idle , and did not make his gain out of it , to attain his end ; And therefore the Lord saith unto him , [ Thou wicked and sloathful Vers. 26. servant ] .

My Beloved , all the Ordinances of God , and all that time we have under them , are Talents : Now wherein do hypocrites fail ? There is a secret gain of Ordinances which hypocrites regard not .

Why have many souls set a great price upon Christ , and yet have lost him , and gone without him ? Because like indifferent chapmen , they have had a desire to the Commodity , but have been loth to be at the full cost for him .

The Lord sets before you the highest and most glorious end , but 't is through many difficulties that we must arrive at it ; now there being a spirit of Security and sloth within , and those dfficulties without ; a hypocrite sits down and rests under the shadow of his negligence ; and saith , 'T is hard ; and because he cannot do so , he hopes 't is but an infirmity , and God will accept of his desires . And here he perisheth .

The Israelites ( you know ) were bound for Canaan , they aimed at it ; but when their spies had told them of the difficulties , their spirits sunk within them , only Caleb and Joshuah had upright hearts , and followed the Lord fully .

These spiritual merchants do prize and earnestly desire the Treasures of Heaven , here 's their end : But to be at the cost to prepare a Ship , to embark upon the trouble of an Heavenvoyage to fetch this Treasure , to sail through a dangerous Sea of Temptations , through evil and good report , through the powers of darkness , through the oppositions of the World , and the contradictions of a sinful and unbelieving heart ; to lanch from one depth , and wave to another : This the best hypocrite fails in , and loseth all at last .

My Beloved , here you may see the root of all the complaints that are in the mouths of many Professors , they are ever complaining and crying out of wants , but never feel supplies ; ever confessing their sins , but never triumphing over their sin ; ever hoping , never having ; ever wishing that they had the Lord , but never enjoying the Lord : Why ? what 's the cause of this ? Is heaven so barren , that there are no golden mines there ? Are the fields of Gods Ordinances so empty , that there is no treasure to be found there ? Surely no : Gods Store-houses and Granaries are full , but Christians are lazy ; there is the Treasure , but they cannot , or will not dig for it : If thou cryest Prov. 2. 3 , 4 , 5. after knowledg , and liftest up thy voice for understanding : If thou seekest her as silver , and searchest for her , as for hid treasures : Then shalt thou understand the fear of the Lord , and find the knowledg of God .

Men pray against sin , and if a few sighs will fetch in strength , well and good ; if not , they cast that shovel by , Dig I cannot .

They spend some time in mourning , and laying sin to heart ; but if they cannot presently feel the bitterness of it , I cannot help it ( say they ) Dig I cannot .

You complain , you seek and find not ; but do you seek diligently ? He that cometh to God , must believe that he is , and that Heb. 11. 6. he is a rewarder 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to those that seek him diligently and earnestly .

You complain that your hearts are fugitive and wandring , undisposed to what is good .

But I pray you , Do you keep them with all diligence ? Are you at pains to keep your hearts ? There , there it lyeth , you are idle and slothful , you love not to sit up and watch your hearts .

Keep thy heart ( saith Solomon ) with all diligence : Prov. 4. 23.

Above all keeping : That is , more than any of those things or treasures , which thou dest keep , though never so strictly .

You complain you meet not with assurance : but you can live well enough without it , and make up the want of it with other comforts : Your contentments in the world make up the absence of Christ from you , and is not this a neglect of him ? Yet you complain you want assurance , but do you use the utmost cost and care to make it sure ? As the Apostle saith , Give all diligence to make your calling and election sure . 2 Pet. 1. 10.

Oh! come then and examine your selves by this rule : Tell me , you poor Creatures , Do you not often find checks for sin , desires against it ; Christ and Mercy weeping at your knees , and your hearts almost perswaded ? Do you not find some movings towards the Lord , but yet withall a dead , sloathful heart stays you again , and will not let you offer violence to your selves ?

4. An hypocrite , his turning from sin , is but an exchange of one sin for another .

Many will say unto me , I am no hypocrite ; for I have left these , and those dear lusts which pleased me very well : My drunkenness pleased me , but I have left it ; my carnal mirth was my daily Cordial , but I have thrown away the Cup and spilt it ; I was an oppressour and dealt unjustly , but I have left it off : Well , this is well done ; but hast thou entertained no other sin in the stead of it ?

I tell you , An hypocrite his turning from sin , is but an exchange of one sin for another : When one sin is cast away , another steps in the room of it ; and when that is gone , another supplies the place of that too ; and commonly the strongest sin and temptation is the last .

The reason is , because his Nature is not changed .

The sin of Nature only is most properly the reigning sin .

It hath been a Question , What is a mans reigning sin ? his Master-sin ? But no sin is able to reign over any man , but by Commission and Power from his sin of Nature : As the weeds can never grow tall , but by virtte of their soyl where they grow : All the Boughs flourish by virtue of the root on which they grow ; And therefore we shall see , let Satan sow his seeds of pride , or lust , or passion in a man whose nature is changed , 't is impossible they should come to any perfection there ; but they will dye away within a time , because the heart of the soyl is gone .

Hence also it comes to pass that a mans Master-sin may be changed : Those sins that are his Master-sins in his youth , are not in his old age ; those that are at one time , in one place , are not in another .

Now there could never be such change of Governours and Vice-roys , unless there were some great King that sets up one , and pulls down another , Satis pro imperio .

This therefore is the reigning sin , which pulls down one sin , and sets up another under it , which gives strength to every sin .

Now a gracious change is a full change ; not only a change , but a full change ; not only a Conversion ( for an hypocrite may be converted ) but a full Conversion : 'T is said of Amaziah , That he did that which was right in the sight of the Lord , 2 Chron. 25. but not with a PERFECT HEART : Judah turned to 2. Jer. 3. 10. the Lord , but not with her whole heart .

So then , you see hypocrites may be converted : There may be a turning to the Lord , but not a whole turning : there are many that have a Conversion , but not a full Conversion .

What is a full Conversion ?

First , It is a deep Conversion . Secondly , It is a universal Conversion . Thirdly , It is an high Conversion .

1. It is a deep Conversion ; it strikes at the root , and subdues the very natural corruption ; I say , more or less it kills the natural corruption , and so by degrees ruinates the very foundation of sin : so that in true Conversion , nature it self is slain , I mean corrupt nature ; it dyes and rots like a root in the earth ; and in this , the superficial Conversion falls short .

That you may understand it , you must know , there are two corruptions of Nature :

1. The one natural . 2. The other acquired .

The natural depravation is expressed by David , I was conceived in iniquity ; and in that of Job , Who can bring a clean thing out of filthiness ?

The acquired Corruption of Nature is expressed in that Text , All flesh had corrupted his ways . From the natural Corruption proceeds the acquired , and by the acquired , the natural corruption is inflamed .

The natural corruption cannot be repaired but by grace and regeneration .

The acquired Corruption of Nature was got by custom and habit , and so it may be lost by habit .

A man may free himself from his acquired Corruptions , he may by care and industry of his own , mortifie his acquired depravations of Nature .

As we read of many , Socrates and Plato , who by their Wisdom and Industry freed themselves from the slavery of many sensual appetites and passions , which their corrupt nature and evil company had led them into , and yet the natural corruption remained still .

Thou thinkest thou art converted , because thou hast overcome thy drunkenness ; but drunkenness is but an acquired corruption , thou didst get it by custom , and mayst break it by custom , and yet nature remain still unchanged .

5. The change of the heart chiefly appears in the change of the ultimate or utmost end .

As the Pollution of the whole man , and all his Actions , Moral , Civil , and Religious , consists chiefly , and appears in seeking self , or making our selves our utmost end ; so our sanctification lyeth in this , and appears chiefly in making God the ultimate end of all we do .

A man before he is sanctified , desires God and Christ , only to keep his sores from aking : for so I look upon all men made up of wants ; if the body ake with diseases and pains , the stomack with hunger , conscience for sin ; all their happiness lyeth in the easing thereof , here lyeth their bliss : They seek after God only as a Physitian to heal or cure them , but not as the end of their cure : The sick man sends for the Physitian , but his health and recovery is his end ; so do men before their Conversion , in their pangs of Conscience , their afflictions , their wants and necessities ; they seek to God , and make use of God as an instrument , but their ease and interests are their ends : Jehu sought the Lord , but his last end was himself .

But when the heart is sanctified , then God is their end ; instead of their lusts and sins , God is the only end in their eye ; instead of the riches or comforts of the World , God is the Object in their eye : Whom have I in heaven but thee ? and Psal. 73. 25. there is none upon earth that I desire besides thee : God was instead of all things to him .

1. The soul seeth its own vileness , and the Lord in his Glory : This is the first Principle of seeking the Lord : the soul seeth all his good laid up in the Lord , more than in himself ; nay wholly in the Lord , not at all in himself : All my springs ( saith the soul ) are in thee : All my treasures of Righteousness and Redemption , all my riches of Wisdom and Sanctification , they are all in thee ; and therefore the Saints , when they see their own vileness , and the Lord in his Glory , are so far from seeking , that they loath themselves .

2. The soul slights the creatures , as vessels of meer vanity .

Oh try your selves then by this touchstone !

A carnal heart may cross his own Will , but not his own utmost end .

A man may seek the Lord with delight , and follow the Zech. 7. 5 , 6. Isa. 58. 4 , 5. Ordinances , and fast , and pray , but himself is his end still .

How shall we know we make God our end ?

1. When you make him your happiness : those that are throughly sanctified , make the Lord their last end and happiness : Happy art thou , O Israel ; who is like unto thee , O Deut. 33. 29. Psal 144. 15. people ! Happy are those people , whose God is the Lord .

The full rest and peace of the soul is to be found only in the Presence of God , in this Being of Beings : his perfections are in himself , he keeps a perpetual sabbath of rest in himself : And in this rest only the gracious soul seeks his rest ; God is the journeys-end of all his Labours , Life , and Travels .

When Solomon had tyred out himself in his Travels through all the things of this World , at last he returns empty and crying home ; and now when he sums up all his Glory , he saith , The words of the preacher the Son of David , King in Jerusalem . Eccl. 1. 1.

He stiles himself ,

1. A man gathered to the Church , to be as near God as he can .

2. The Son of David , to whom the promises were made .

And then thirdly , King of Jerusalem , the least and last of all .

Secondly , When you do the Lords work purely for the Lord : the Hypocrite will do the Lords work , but 't is , because his own Interests are bound up with it . As a man that goes to the City , he will do your business , but he would not go , unless he had affairs of his own to do there .

But the gracious heart will go for God , and ride for God , meerly upon the Lords occasions .

Thirdly , When you carry all things down the stream toward God : As a River running toward the Sea , many springs fall and run into it , but it carrieth them down all with it ; so the upright soul , there are many occasions , hinderances , businesses , but he carrieth them all down along with him ; they must all go with him , they shall not divert him , but he will over-master them , and lead them his way ; nay the more he is hindred , the more violent is his motion ; It is time for thee , O Lord , to work , for they have made void thy Psal. 119. 126. 127. law , therefore love I thy Commandments above gold , yea above fine gold .

Fourthly , Therefore they that are sanctified , love the Lord fully , that is above all .

A man is highly endeared to that which he makes his end : his end commands his affections : to love the Lord , and to be beloved of the Lord , and behold his Glory , is the main end of the upright heart .

Fifthly , They that are sanctified , dedicate themselves to the Will of God ; I mean to the whole Will of God : Their will is emptied into his will : Teach me to do thy will , Psal. 143. 10. Psal. 40. 8. O God : I delight to do thy will , O my God , yea , thy law is within my heart .

The Hebrew word for an holy man , is a consecrated man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man seperated from common to a Divine use .

The sanctified man , is a man separated from his own will , and set apart to do Gods Will ; he is gone out of his own Will , and lives at a distance from it ; he is sorry that he hath served his own will so long , and is weary of the service .

1. They that are sanctified , do Gods Will , purely because it is his will ; because it pleaseth him : there is a dear propensity in the Saints to do Gods Will , because it pleaseth him . Thus saith the Lord unto ths Eunuchs that keep my sabbaths , Isa. 56. 4. and chuse the things that please me : This is their choice , it is in their hearts to do it , because it pleaseth the Lord : I will Psal. 69. 30. praise the name of God with a song , and magnifie it with thanksgiving : This also shall please the Lord better than an Ox or Vers. 31. Bullock that hath Horns and Hoofs .

This is the Motive and loadstone of their Obedience , in that it pleaseth him : This is the joy of their work , and that which makes musick upon the strings of their hearts , because it pleaseth him .

It is with every man , as it was with Sampson , he would needs have a wife of the Philistins ; Why so ? because she pleaseth Judg. 14. 3. me .

So why do men seek themselves , love themselves , and espouse these and those lusts , but because it pleaseth them : Look then , as the soul , when he loved himself , did seek to please only his own will in every thing and 't was good , because it pleased him ; so the Saint , whose heart is now endeared to Christ , though he cannot perfectly do it ( that 's in Heaven ) , yet he seeks to give the whole will of Christ content , because it pleaseth Christ .

He that is unmarried ( saith the Apostle ) careth for the 1 Cor. 7. 32. things that belong to the Lord , how he may please the Lord .

2. The upright heart , though he cannot joy in the Lords Love , yet he will joy in the Lords Will : His delight is in the Psal. 1. 2. Law of the Lord , and in his Law doth he meditate day and night .

3. They close with the whole Will of God as their happiness .

It is not only good to do the Lords Will , ( for thus men may seek the Lord , as thinking it good so to do ) but as their Blessedness ; else 't is not their last end , and so not sought as their last end .

The sanctified soul obeys God as his Blessedness ; Blessed are the undefiled in the way , who walk in the Law of the Lord : Psal. 119. 1. Vers. 2. Blessed are they that keep his testimonies , and that seek him with the whole heart : This makes them seek God with the whole heart , because they count this their Blessedness ; this makes a gracious heart prize service to God above the whole Creation , and set an higher rate upon a good work , than upon a miracle ; he had rather be obeying , than working miracles ; rather humbling his soul , than removing mountains , because he is doing the Will of God .

Vse 8. Saints reach after more grace : It should not content a Saint to have grace , but to have more grace : As it doth not content God to give grace , but to give more grace ; so it should not content a Saint to have grace , but to have more grace : Because ,

1. The more grace thou hast , the more of God thou hast in thee : And he that is full of grace , is full of God : To know the love of Christ , which passeth knowledge , that ye might Eph. 3. 19. be filled with all the fulness of God .

2. Abundance of grace is lovely ; for grace is the beauty of the soul ; the quintessence and sweetness , that doth dulcifie and perfume the soul .

A little sugar doth not sweeten a cup ; especially if it be a bitter cup , such as mans nature is : we say of a little , that 't is as good as none at all .

A little Frankincense doth not perfume a room , especially if it be a stinking room , such as mans impure nature is .

Where grace is predominant , there a Saint is lovely .

Ah my Beloved ! God would have the Saints lovely in his eye , and lovely in the Worlds eye : Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . There must be abundance of light in thee to shine over all the Horizon of thy Conversation ; as there is abundance of light in the Sun that shines over all the Hemisphere we live in , and therefore 't is a great body ; so must thou be a great Saint to shine before all men ; and therefore the little stars do not shine scarce to our eye .

Ah my Beloved ! This is the reason why many , who call themselves Saints , are not lovely in the eyes of the World ; they have not abundance of grace ; they have abundance of profession , but not abundance of grace ; abundance of profession , but little grace ; and this makes them so odious in the World ; abundance of profession ( without grace ) makes them but the more odious in the world : The world seeth so much pride , and so little humility in them ; so much worldliness , and so little of Heaven in them ; so much unjust dealing , and so little truth in them , that the world is apt enough to conclude , that either this is not the Gospel which they profess , or that they are not true to their profession .

John the Baptist had abundance of grace , and he was very lovely in the eye of the World ; he was lovely in Herods eye . Mark 6. 20.

3. Abundance of grace is lively : for grace is the life of the soul ; and where life is but weak , there the actings are not lively : A weak man cannot run ; But saith David , I will run the way of thy Commandments : He was lively , for he had Psal. 119. 32. abundance of grace .

Moses was mighty in Prayer ; saith God , Let me alone , that Exod. 32. 10. my wrath may wax hot against them , i. e. hinder me not by thy Prayer from punishing them : Moses had abundance of Spirit , he was too hard for God himself ( as I may say with reverence ) : Saints , had ye abundance of Faith , ye would be lively in believing : As 't is said of Abraham , He was strong Rom. 4. 20. in Faith .

4. The more grace thou hast , the more terrible to the Devils : The Devil trembles at the mighty Prayers of a gracious man ; the Devil trembles at the strong Faith of a gracious man : Oh! Who would not have grace ? And who would not have much grace ?

When the Apostles ( acted by Faith ) came ( as Christ said ) to cast out Devils ; Did not the Devils tremble at them ? Saint , he fears thee , more than thou needest fear him : Jesus , I know , Act. 19. 15. and Paul I know ; said the Devil : That is , I know them to my fear ; they have put me to flight many a time : And if you were such as they , I should fear you also : Believe it , Soul , he trembles at thy holiness , he trembles at thy Faith ; put it forth in Prayer , and thou shalt see him run : Resist the Devil , Jam. 4. 8. and he will flie from you .

5. The more grace thou hast , the more thou shalt-serve the Lord , which is the true and proper end of thy Creation : Lord ( saith one ) is it much that I serve thee , whom Thom. a Kempis , l. 3. c. 10. all creatures are bound to serve ? It ought not to seem much unto me , to serve thee ; but this rather seems much and marvelous to me , that thou vouchsafest to receive into thy service one so poor and unworthy to serve thee : He goeth on , Behold , all is thine which I have , and whereby I serve thee : and yet in very deed , thou rather servest me , than I thee .

6. Nothing but grace will bring thee to Heaven : Vanity of vanities , and all is vanity , but only to love God , and wholly to serve him .

Knowledg is Vanity : yea Knowledg of God himself is Vanity , and of Christ himself is Vanity , without grace to love him , and live to him : As one saith , What will it avail thee Tho. a Kempis . to dispute profoundly of the Trinity , if thou be void of grace , and displease the Trinity ? High words surely make a man neither holy , nor just , but grace makes him dear to God .

It is vanity to seek after fading riches , it is vanity to gape after withering honours ; vanity it is to wish to live long , and to be careless to live well .

But now many will say , grace doth increase in us : we do reach after more grace : and this many false hearts say they do . My Beloved , false grace may grow , and doth lengthen out in desires and dimensions : many that are Hypocrites glory in this , that their graces grow .

I must therefore shew you the difference between the increase of true grace , and counterfeit grace .

1. The Hypocrite grows out of Emulation : The true Saint grows out of love to goodness : The Hypocrite is grieved that others go beyond him , and over-match him ; not love to grace , but a spirit of envy makes him to advance : The true Saint grows out of Duty to God , to bring in more glory to his Name : The growth of others is matter of his joy , not of his repining : He is glad that God is better served , though it be by another ; his only grief is , that himself can serve him no better .

2. The Hypocrite ( another sort of them ) groweth in Parts , but not in the Power of godliness ; in gifts and curiosities , but not in vital and Divine quicknings : In Knowledg and Speculations , but not in strength against sin and temptations .

Judas by conversing with Christ , could not but grow in Knowledg ; but being not incorporate into Christ , never grew in grace .

But the true Saint grows in his spiritual life , in Union to Christ , in Communion with God .

The Hypocrite may grow in quantity , but not in quality ; the real Saint grows as much in quality , as in quantity .

3. The Hypocrite may grow more and more in hearing the word , but the Saint grows in tasting the word ; and in tasting that most deliciously , which is most spiritual : The Hypocrite longs more after new truths , but the Saint tastes old Promises with new affections , and old truths with a new appetite : The Knowledg of an Hypocrite may grow bigger , but the Knowledg of a Saint grows more savoury and judicious : The Hypocrite may know more Objects than he did before ; but the Saint relishes the things more sweetly which he knew before .

The Hypocrite may grow in enlargements , and pour out longer Prayers ; but the Saint prays more spiritually .

The Hypocrites zeal may be a great fire ; but the Saints zeal is more heavenly and discreet ; there is more incense in his golden censer , his love more solid and active , more to God , and less to himself and the world .

The hypocrite is like a tree , that bears great Apples , but they are sower ; but the Saint , the fruit he bears it may be are not such big Apples , but they are sweet Apples , the juice is better , that gives them a more pleasant relish in Gods palate .

There is a sweeter juice of love and kindness , and godly sorrow , and filial delight in God , in a Saints duties ; and here the Saints growth chiefly lyes , his fruit groweth more ripe and mellow , and so more pleasant and sweet : His Prayers are not bigger in quantity , but better in quality ; he grows in choiceness of spirit ; he comes to the Throne of grace with a more precious esteem of Christ upon his heart : He comes to the word with a dearer thirst upon his palate ; 't is the same Christ that is set still before him , but he relisheth Christ more sweetly , receiveth and tasteth the same promises more ravishingly , trembleth at the same threatnings more tenderly and meltingly : Whereas the hypocrite is cloyed with the word , if it be not dish'd up to his palate ; but the Saints palate is spiritualized to the word .

The hypocrites tast of Sermons , is flatted by reading of Books ; but the Saints taste is quickned by the sense of his wants .

For this is the true use of reading , and the end of Knowledg , To make VS more sensible of our wants , and make Christ more excellent in our eyes .

Therefore in taking notes , the hypocrite picks out matter here and there according to his nice and licquorish palate ; but the hungry Saint takes all , and feeds upon all that comes before him , feeling his need to be stirred up to consider what he knows .

Vse 9. Here 's a sweet ground to assure the Saints perseverance : To him that hath grace , he shall not lose it , but more shall be given him ; he shall not lose what he hath , but he shall have more than he hath ; he shall not fall away , but stand faster .

They that fall away , are those that have not truth of grace at all ; Whosoever hath not , from him shall be taken away , even that he hath .

But the poor Saint , that hath , To him shall be given , and he shall have more abundance .

He shall be so far from losing grace , that he shall have more grace .

Dub. But my grace is but little , I cannot stand .

Sol. God shall make thee stand , Rom. 14. 4. Where disputing of him that is weak in the faith , ( Vers. 1. ) saith he , ( Vers. 4. ) HE shall be holden up , for God is able to make him stand .

The more weak thou art , the more tender God will be over thee ; if thou canst not stand , he will make thee stand , thou shalt stand in his arms .

In Christ , you have not only the graces of Christ , but the spirit of Christ .

I pray you mark it .

1. If Adam had stood ( how long , we know not ; it may be , had he stood the first shock of Satans temptation ) , all his Posterity should have had that assistance of the Spirit , that they should have never fallen ; as the Holy Angels , that were contented with their first station , and abode in the truth ( when the other Angels fell ) , this was their Obedience , that they were loyal in the day of their great Tryal , when the others their Fellow angels rebelled , and their reward was , That they are confirmed in their happy condition , and secured in it ; so if Adam hemself ( in whom we were all one man ) had stood , I say , if he therefore had stood it out to the last , both he and all his Posterity should have had the continual and constant assistance of the Spirit , and been confirmed , so as never to have fallen .

And the ground is , the rule of Justice ; for if he falling , all his Posterity are forsaken of God , and put under the Reign of Sin , and Death , and Satan ; then , he standing , all his Posterity should have had the perpetual Presence of Gods Spirit , and been under the everlasting Reign of the Spirit of grace and life .

2. But now Jesus Christ the second Adam ( who was the Head of the new seed and family ) he stood ; and therefore propagates to all his Posterity the perennious Presence , and constant assistance of the Spirit , whereby ( being once begotten of him ) , they live for ever , and abide in him .

As in Adams fall , we all fell , so in Christs standing , we all stand ; the Lord Jesus having stood , they cannot fall ; because by virtue of his standing , they have the eternal Presence of the Holy Ghost : I say the ground is Christs standing ; for though there are many reasons , why the Saints shall not fall from Christ , as the immutable love of God , the Covenant of Grace , the spirit of Grace , and the Intercession of Jesus Christ : yet all these are bottomed upon Christs standing and fulfiling the first Covenant : For therefore is the Covenant of grace unchangeable , and the federal love of God to us in that Covenant immutable , and the dwelling of the spirit eternal , and the sealing of the spirit indelible , because built upon the unchangeable Priesthood of Jesus Christ , such a Priest as stood and finished the work , so stood as to satisfie Justice , and vanquish Satan : And the Intercession of Jesus Christ in Heaven for us is built upon the standing and perseverance of Jesus Christ ; had not Christ stood , his Intercession had not now been standing ; had he fell , that had fell to the ground also : had he fell , the Holy Ghost had not been given .

Hence it is that the Covenant of grace reigns to life Rom. 5. 21. eternal .

Hence it is that they who receive Christ , shall be sure to Vers. 27. reign with him .

Hence it is , that our Justification by Christ is not a tottering or fallible Justification , that may be lost , but a Justification Vers. 18. unto life .

In a word ; hence it is , that the Spirit when he comes , he comes to dwell and abide in Believers . Rom. 8. 11.

He is called the spirit that abides for ever .

And now I am returned where I began ; Saints , your perseverance is certain in it self ( though not perhaps to you ) , because in Jesus Christ you have not only the graces of Christ , but the spirit of Christ : the spirit dwelling and abiding in you .

1. The spirit knits the soul to the Lord , and never suffers that Love-knot to be untied again : This knot the spirit makes , is stronger than the Gordian-knot , which cannot only not be loosed , but cannot be cut asunder .

The Gordian-knot , Alexander the Great , when he could not loose it , cut it asunder ; but this knot whereby the Saints are tyed to Christ , 't is such a knot as can neither be untied , nor cut asunder .

2. When the poor soul is careless of himself , the spirit keeps him ; he sleeps , and the spirit sits by him : The wise virgins took a nap as well as the foolish ; they fell into a sleep of carnal security , but the spirit watcht by them , and awaked them .

3. When the poor soul is weak , the spirit helps him .

4. When the froward soul offers to run from the Lord , the Spirit follows him : Jonah run from God , but the Spirit follows him into the Sea , and into the Whales belly , and there he prayeth , and looks again toward the holy Temple : Is not this your wonder ?

5. When the unkind soul grieves the spirit , yet the spirit still keeps the house , and will not depart from him , and so not suffer the soul wholly to depart from the Lord : When David sinned and defiled himself , he grieved the spirit , he polluted the house , and yet the spirit would not leave the house ; the spirit stai'd to keep grace alive in the embers , and to blow it again into a new flame at Nathans Sermon .

Vse 10. You , to whom God hath given grace ; the beginnings of grace ; here 's a great deal of work for you to do .

1. Give the Lord the Honour of his grace : And now ( the Lord knows ) I know not to whom I speak : The Lord knows who are his .

Some that make the least appearance , may have the greatest grace ; and some that cast the greatest lustre , may have no grace ; a slight Impression upon the soul , among men , goeth for grace : But you that have searched your hearts , and found the pearl there , give the Lord the Honour of his grace , that ever he should plant such a flower in your bosoms .

For the last end of all the Elect is to admire and honour the riches of Gods grace . Eph. 1. 5 , 6.

Beloved , This is Heavens work , Oh! learn this song before you go thither , which none learn but the redeemed and sealed Rev. 14. 3. of the Lord .

The Lord in all his dealings with his people , seeks lastly to bring about the glory of his grace .

1. He leaves them a long time in their graves of sin , before he gives them the resurrection of grace : that they live like other men , wallow in sin as other men ; which is strange , that he that loved them so long , should leave them so long to be as bad as any ; yet this he doth , because it makes for the praise of his grace , Eph. 2. 2 , 4 , 7 , 8 verses .

And this doth so confound Gods People , that they wish not only Heaven , but Earth and Ages to come , may record this love .

2. Out of men fallen he picks out usually the poorest and the vilest : The younger Brother , most despised , and least respected in a Family , and leaves the elder : Jacob have I loved , Rom. 9. 11 , 13. 1. Cor. 1. 26. Esau have I hated .

This is strange that the Lord should chuse thus ; but this he doth to blur the Glory of all the World .

3. The Lord leaves many wants in his People , under which they sit sighing , and sometime very long : Sometimes he takes away those feelings , those enlargements they had , hides his face from them ; that if ever he returns in love , his grace may be the sweeter , and last the longer ,

4. Sometimes he refuseth to hear their Prayers , that when he doth answer them ; at last his free-grace may be adored and cryed up .

5. Sometimes he humbleth them with vexing sins , and pricking distempers , and it is to advance grace . 2. Cor. 12. 7 , 9.

6. In a word , you shall find the Lord so strangely carrying on matters ( as if he did not love , nor care for his people ) against the hair and grain of their desires ; and when all comes to winding up , 't is to advance grace .

All a mans good days , and bad days ; all Gods frowns and smiles ; all the Lords food and physick ; all God cares for , works , and plots for , 't is to do his people no more hurt than this , To advance his grace in them , and by them .

All his hewings and hammerings of you , his knocking you a pieces , and new melting , and new casting of you 't is that you may be vessels of his glorious grace , that you may be able to live in the Air of Gods grace , to suck in , and breathe out grace ; and let all the powers of Hell seek to blur it , yet grace shall conquer : Who would not be under grace ! Oh poor creature ! Satan is tempting , sin vexing , yet grace must reign .

2. Act for Jesus Christ : Do the work of Christ , and finish it : Christ gives grace , because he hath given work for grace to do : Christ sets up a work in you , that he may do work by you for himself : every Principle is for Operation : The eye for seeing , and the ear for hearing : so grace is for work .

Now , I say , Christ hath begun a good work in you ; be you then at his work daily , and finish it .

As it was with Christ the Head , so should it be with all his members ; I have finished the work which thou gavest me Joh. 17. 4. to do .

The Apostle speaking to the Saints that had grace begun in them , saith he , As you have yielded your members servants Rom. 6. 19. to uncleanness , and to iniquity — Even so now yield your members servants to righteousness , unto holiness .

Peter writing to them , saith , The time past of our life may 1 Pet. 4. 3. suffice us to have wrought the will of the Gentiles .

Sirs , before you had grace , you served sin ; and having grace , will you not stir up your selves to serve Jesus Christ ? Your so long service to sin , should set a keen edg upon you to serve Jesus Christ .

You live in Times and Places wherein men have so much work of their own to do , that Christ is neglected ; and few men walk with God , or act for God .

Some take mens Examples for patterns and copies , and content themselves to do as others do .

Others are apt to put off Christ with desires , but serve Satan indeed : Others are catching at comforts and promises , but neglect Precepts ; the Commands of God are tedious and burthensom to them : Surely then , you in whom the work of grace is begun , it stands you upon to be at work for God : whilst others shut up shop , and are Bankrupts , you should drive on a Trade for him .

1. For he hath set you up again : he hath underlaid and stockt you with Principles of Action ; he hath put you into a way of doing , and given you wheels to move upon ; he hath made you Wings to fly .

Object . Many excuse their negligence by pretending inability : How often do Saints put a fine dress upon their laziness ! Alas I am nothing of my self : except God give me an heart and strength , what can I do ? Without me ( saith Christ ) ye can John 15. 5. do nothing .

Answ. Do not deceive your selves , God will not be mocked .

1. The words of Christ have this meaning , without me , that is , separate from me , ye can do nothing ; that is , till you are planted in me : Now you say , you are planted in Christ , and therefore your excuse is but a lye : This expression of Christ speaks no more but this , that till you be knit to Christ , you are but dead and barren Branches , as Christ explains himself ; As the branch cannot bring forth fruit of it self , except it abide in the vine ; no more can ye , except ye abide in Vers. 4. me .

Now you say , you are knit and united to Christ ; and therefore away with these couzening vizors and palliations : If you are not yet in Christ , then confess it ; if you say you are in Christ , then say not , you can do nothing .

2. The regenerate have a power to Act for God , and to do work for Christ .

First , Else there is no specifical difference between a man regenerate , and unregenerate , if both were without strength .

Secondly , We should not have as much benefit by the second Adam , as we had by the first Adam : The first would have communicated his Power to do good , and being corrupted , doth communicate Power to do evil : Therefore much more by Christ have we a Power to act for God in our measure .

Thirdly , If you are in Christ , you are living Branches , vital Members , and all life is a Power to act .

Fourthly , What is grace but a repairing of that Holiness and Image of God , which we lost in Adam ? But that was a Power to do what God required , therefore so far as that Image is renewed , so far there is a Power .

And therefore Saints , Act for Jesus Christ : I say , you have wings , and therefore fly upon action , soar up a lost in Service for Jesus Christ : God hath given you feet , and therefore run the way of his Commandments .

God hath said to you , as Peter did to the man that was Act 3. lame from his mothers Womb , In the name of Jesus Christ rise up and walk , and your feet and ancle-bones received strength : And therefore God expects that you should be upon employment for him .

If you say , It is true , we have habitual grace , a new frame of heart ; but we must have assisting grace and influence , else we can do nothing ; the work is hard , and we cannot act without new breathings .

I say , Let the duty be to nature impossible , yet the Lord is at hand to help , even when there is no strength : He giveth power to the faint ; and to them that have no might , he Isa. 40. 29. increaseth strength .

You know how the Israelites pleaded impossibilities , and then the Lords anger rose when they were ready to enter Canaan .

If you had no Christ , no Spirit , no Promise to assure you to help , you might then let fall Duties , and cease to action , and say 't is impossible I should ever overcome such sins , or attain such a measure of grace ; or bear the Cross , or do any thing

But when Promises to assure you , and Christ and Spirit to breathe upon you , are at hand ; now to plead impossibility , is to reproach the Lord : If you were under the Law , you might plead this ; but under Grace 't is horrible to make this excuse : Remember therefore Gideon , and Sampson , and David , who went out in the Name and Spirit of the Lord , and they were helped .

3. Know this , that the more difficult any work or duty is , the more sweetness shall you find in it , if you break through it : He that overcomes , shall eat of the hidden Manna : Have you not found your selves dead to Prayer ? yet you fell to it , and then would not but have took the season for a world : The husbandman that hath laboured , eats afterward of his 2 Tim. 2. 6. fruit .

You plead the difficulty of a Christian life , and therefore taste not the sweetness of it : If you can do no more than what is easie , and pleaseth self , the Lord will never let you taste the sweetness of pleasing him .

4. What do you mean to be ? Like whom ? Christ teacheth you to breathe out this Prayer , Thy will be done on earth , as it is in heaven : Do you look for Heaven , and will you not act as they do in Heaven ? whom do you make your patterns ? If you are not like Heaven , you are Bastards , not Sons : I am sure Angels are content to come out of Heaven to do the work of God ; nay the Lord Christ himself came down from Heaven , and was made lower than the Angels to do the Work of God ; and shall your hands shrink at it ? or will you think your selves too good to do it ? You have here the noblest patterns , and most unparallel'd Copies to write after : Like whom then do you mean to be ? Will you draw back from Angels work ? from the work the Son of God was at ? If you mean to shine as Angels , do the Work of God with Angels ; if you would be where Christ is , be at the work that Christ was .

And let me tell you , your time is but short , and you have done but little work , none at all to purpose ; and 't is not long till your Crown shall be put upon your head ; and will you not be ashamed then to wear so rich a Crown for so poor a Service ? To have God pay you so great wages for so little work done . Certainly , if ever it come to your share to be saved , you will ( when the Crown is putting upon your head ) blush for shame to think of your cowardise , and your laziness , that you should wear a Crown , that have done so little work .

Fifthly , The Lord will do thy work : do thou but his work , and he will do thine : The Lord will take the care and charge of thee , to bring about thy ends for thee : many of you are sparing in Christs work , because of so many distractions of your own ; others of you wave Christs work out of love to your own , I mean the World ; What will become of my Family , Wife and Children ? Oh unbelieving wretches ! set your hearts to do Gods Work , and he 'l take the care of your Families and Children upon himself : set thy face to the Sun , and these shadows will follow you : The Lord is a sun and a shield , the Psal. 84. 11. Lord will give grace and glory , [ the Lord will give grace , i. e. honour and esteem among men , the favour of men , and glory too in the World ] , No good thing will he withhold from them that walk uprightly : Set thy face then toward this glorious Sun , serve him , and these shadows will follow thee .

Solomon , you know , askt for Wisdom , that he might discern between good and bad , and judg the people ; and God tells him , because thou hast asked this thing , and hast not asked riohes and honours , therefore I will give thee riches and honours .

Solomon , his great care and work was to rule a State well , and the Lord gave him all the rest ; he set his face to the Sun , and the shadows followed him : Oh then , Sirs , Act for God , up and be doing , do his work , and he 'l do yours .

There are these three Things attend the man that gives himself to do work for God .

1. There shall not any evil hurt thee : The three children were in the fire , and yet the fire did not , could not hurt them : In the fire , and in the water ( saith God ) I will be with thee , there shall not any evil hurt thee : Whereas , if thou dost not , thy good things shall , they shall hurt thee : Thy riches , and thine honours , they shall lift thee up , and there make thy head giddy upon the top of thy glory , and then thou comest tumbling down , like a drunken fool , into shame and hell it self : Tolluntur in altum , ut lapsa graviore ruant .

2. All creatures in Heaven and Earth shall serve the man that serves his God : The Whale shall serve Jonah to carry him to the shore ; Indeed the poor man at that time ran from Gods work , yet because he was his Servant , the fish shall swallow him , that it might save him : The Ravens shall feed Elijah : I will hear the heavens , ( saith God ) and they shall Hos. 2. 21. 22 : hear the earth : and the earth shall hear the corn , and the wine , and the oyl , and they shall hear Jezreel .

Thus all creatures in Heaven and Earth shall serve that man that serves his God : Whereas else , they all groan under thee , and above thee : The Heavens above groan over the sinner , and cry out , How long , Lord , how long shall we bestow our influence upon this Enemy of thine ? The Earth groans under the unprofitable servant , and crys out , How long , Lord , how long shall I bear this useless burden ? Nay Christ himself is weary of this fruitless Tree ; how long shall we stand ? Cut it down , why cumbers it the ground ?

3. Thou that art at thy Lords work , the Angels shall come out of Heaven to guard thee : thou art a greater man than the greatest General under the Sun : thou hast the Angels to be thy Life-guard : Are they not all ministring spirits Heb. 1. 14. sent forth to minister for them , who shall be heirs of salvation ?

And therefore let 's see who dare touch thee ? Take heed Matth. 18. 10. ( saith Christ ) that ye despise [ or hurt ] not one of these little ones : For I say unto you , that in heaven their angels do always behold the face of my Father which is in heaven .

Jacob saw a ladder reaching from Earth to Heaven , and Angels descending and ascending .

Vse 10. The last Vse shall shew you , how God makes Additions to his Saints graces : And herein his Methods are various , if not unsearchable : yet by fathoming we may sound some of them , though not the bottom .

As grace it self is a Mystery , so the increase of grace , especially being carried on by such Mysteries .

And therefore the contrivement whereby God increaseth grace is excellent , worth the knowing ; that we may know what he is doing with us in his Providences , and may read the Mind of God in many of his proceedings ; In a word , how shall we help on the work , if we know not Gods Method in working ?

1. The Lord increaseth grace in his People by their Faith : Faith is one of the Graces , and therefore needs support her self ; but she is the mouth of all the rest , that speaks for them to God in Prayer , and sucks nutriment for them out of the Breasts of the Promises .

Sirs , The case is this ; Faith lives upon Christ , and all the Graces live upon Faith : When there is a famine in the Land of the soul , Faith goeth up to our Brother Joseph in Egypt , and brngs home Corn : Faith is the Mother-grace , and as the old bird , the Dam flyeth abroad , and fetcheth in food to her young ones , and distributes it to them all in the nest : So Faith takes Wing ( when the graces sit hungry , and in want at home ) I say , then Faith takes Wing and flyeth to Christ in the promise ; she comes home with her mouth full , and serves all the graces , they are fed by her ; And therefore the Scripture saith , That the just lives by faith .

Which expression the Apostle Paul makes use of in two of his Epistles . First in Rom. 1. 17 , The just shall live by faith ; that is in respect of forgiveness of sin , and in respect of Righteousness or Justification before God .

But in Heb. 10. 38 , where he useth this same phrase , The just shall live by faith ; The Apostle speaks of the Saints perseverance , and standing fast in all their troubles and temptations .

Now Faith is the prime grace , that helps and succours all the rest : Hope lives upon Faith ; for the hope of a Christian is but poor in fruition ; we can hope no longer than we believe : He that hopes and expects the things promised , must by Faith live upon the certainty of the promise , and the power and goodness of the promiser .

Love lives upon Faith : we can love God no longer than we believe : When the imaginary Faith of wicked men ( like a candle ) dyeth within them , their supposed love to God goeth out with it also : They hate him in Hell , and can do no other : we love God no longer than we have a good opinion of his love to us ; 't is Faith that seeds this Lamp with Oyl : We love him , because he first loved us : And therefore when the spring of Faith is low , the stream of Love is very ebb .

Prayer lives upon Faith ; we pray no longer than we believe Prayer shall be heard : We knock no longer at Gods door , than Faith seeth we are welcom .

When a man feels guilt of sin , yet Faith seeth the Lord will pardon it for his own name-sake : Who is a God like unto Mica 7. 18. thee , that pardons iniquity , and passeth by the transgressions of the remnant of his heritage ? — He will turn again , he will have compassion on us , he will subdue [ i. e. pardon ] our iniquities [ so the word signifies ] , and thou wilt cast all their sins into the depths of the sea .

When a man feels the strength of sin , yet Faith seeth that the Lord will waste and subdue it ; and doth not this bear up grace from sinking ? With what courage doth grace fight against sin , when Faith tells her , God is on your side , and you shall overcome ?

Faith finds and feels rest in trouble ; Vnto the upright there Psal. 112. 4. ariseth light in the darkness : The life of a Christian , is a life of Faith , which is a life contrary to sense and reason : when the Lord kills , what , Doth he intend then to save me ? yes that he doth ; saith Faith ; and therefore , Though he kill me , yet will I trust in him ; and thus is grace inlivened .

When the Lord binds me in Cords of misery , doth he intend me any good ? Yes , saith Faith , he intends to teach thee , and instruct thee ; Blessed is he whom thou chastenest , O Lord : Psal. 94. 12. Vers. 13. and teachest him out of thy law : that thou mayest give him rest from the days of adversity : WHILE the pit is digged for the wicked .

Faith informs the Soul , that God is upon a good work , whilst he is binding and breaking his people : Oh! he is teaching them some high and holy lesson , his corrections are their instructions : He is preparing them for a day of prosperity ; As 't is in the next verse , That thou mayst give him rest from the days of adversity , while the pit is digged for the wicked .

Where take notice of these two Things :

1. While God is chastising his People , he is preparing them for a day of smiles and felicities : When he was breaking Job upon the wheel of Affliction , he was but preparing him for a greater day of Honour and Prosperity .

2. While God by chastisements is preparing his people for some greater happiness , at that very time he is preparing a Gallows for the wicked , he is digging their pit to bury them in [ That thou mayst give him rest from the day of adversity : while the pit is digged for the wicked ] .

While the Jews were under a Cloud , and God preparing deliverance for them , he was at that very time preparing Hamans Gallows : The wicked ( like condemned men ) are suffered to live , till their Gallows and Grave be made ready .

Now Faith is well read in Divine Mysteries , in Gods proceedings ; she acquaints the soul , that God by chastising and touching the Body , is teaching her , that his strokes are not huntful ; Nocumenta sunt Documenta .

Secondly , The Lord increaseth grace in his People , by preserving a tenderness upon their Consciences ; 't is grace that makes the Conscience tender , and that tenderness nurseth up grace with exquisite care in the soul : The most tender hearted nurse is not more chary of her dear Babe , to give it suck , keep it clean , preserve it from harms , and see it come on and prosper , than the tender Conscience is of her grace , the sweet Babe of the Holy Ghost within her : Blessed , yea thrice blessed are they , to whom God hath given a tender conscience : As grace withers and shrinks up by an hardness coming upon the heart ; so grace improves mightily in a soft and tender soyl .

1. The tender Conscience startles at secret sins , as well as open sins ; to sin in the dark as well as in the light ; his Memento ( or if you please his Motto ) is , Shall not God search this out ? Psal. 44. 21. He fears Gods Eye more than all the Worlds eye .

The tender Conscience trembleth at your cunning arts and ways of sinning , whereby in your bargains you can bring about your covetous desires under hand , and no man discern you .

You call only those sins secret , that are done in a corner ; but if in your publick dealings , you can by your subtilties come over another ; Are not these secret sins too ? Tender conscience cannot swallow them : And is not grace growing now ?

2. Tender conscience is quick and sensitive of small sins , vain thoughts , idle words , lesser oaths , wanton glances , wishes and motions to sin : He knows no duty small , because there 's no Commandment small ; he calls no sin little , because there 's no poyson little , no death little , no hell little ; and doth not this give strength to grace ?

3. The tender conscience smites the Saint after he hath sinned , as oft as he sinneth : After sin committed , his heart gives him no rest , till he hath made his peace with God : If corrupt nature cannot but sin , yet renewed conscience cannot but repent of sin ; it cannot but rise again , if God be offended ; it cannot but meet him with humiliation : if Man be wronged , it cannot but make restitution , or satisfaction , as Zacheus did : When David had sinned in numbring the people , his heart smote him , I have sinned greatly in that I have done . Surely 2 Sam. 24. 10. grace gets ground by this .

4. Tender conscience trembles at the appearance of evil , as some eyes cannot abide to look on the Picture or Image of a Toad ; that which looks like sin , he abhors it : it scares a holy soul from any enterprize , if it be but male coloratum , an ill aspect .

Every thing that might any way redound to the wounding of Religion , or at which any offence might be taken , he entertains it not ; and doth not this give nutriment to grace ?

5. Tender conscience is jealous of the appearance of good : as it hates the appearance of evil , so it dares not always trust every appearance of good : The tender conscience ( as far as it hath light ) will try all things , and hold fast only what is good , not what seems so : Satan deceives more easily , and destroys more dangerously , when he assumes the shape of an Angel of light : That which is highly esteemed among men , is abomination Luk. 16. 15. in the sight of God .

6. Tender conscience takes heed of what he knows lawful : He doth not only fly what appears evil , and try what appears good , but is coy of what he knows lawful .

You will say , this is pure niceness , nee lless preciseness .

I tell you , you know not the Scriptures : All things are lawful , but all things are not expedient : All things are lawful for 1 Cor. 6. 12. 1 Cor. 10. 23. me , but all things edifie not .

The judicious , tender conscience , asks Bernards three Questions , An Liceat ? An Deceat ? An Expediat ? Is it lawful ? May I do it and not sin ? But suppose it be lawful , Is it comely ? Is it becoming me a Christian ? May I do it , and not reflect upon my Profession ? Is it expedient ? May I do it , and not offend my weak Brother ? There are some things we must deny our selves for others sakes : Things that are evil , we must deny them for our own sakes ; and many lawful things we must deny for others sakes : If meat make my brother to offend , I will eat no 1 Cor. 8 13. flesh while the world stands , lest I make my brother to offend .

7. The tender conscience observes as well what he both not , as what he doth ; regards omissions , as well as commissions . Our Lord Christ was as much displeased with Peters disswasion of him from suffering , as with Satans perswasion to fall down and worship him ; his answer was the same to both , Get thee behind me , Satan .

Thou must as well observe what thou doest not , as what thou doest : The tender conscience takes notice of every opportunity he hath to do good , trembleth to neglect duty , as much as to act sin .

Thirdly , God advanceth grace in his People , by preserving their appetite to Ordinances : They that are not hungry , cannot feed : It is uncomfortable to come with a full stomack to a full Table : They look upon the dishes , while others eat of them : These may talk of Christ and Religion , but the others feed on them : A mans graces cannot grow strong , unless he feed ; and he cannot feed , unless he is hungry : And therefore God adds strength to his Saints graces , by preserving appetite in them to his Ordinances .

When Peter was hungry , he heard a voice , saying , Rise and Act. 10. 13. eat . It is Gods delight to fill the hungry with good things : Luk. 1. 53. Matth. 5. 6. And this it is , that Christ stiles them Blessed : Blessed are they which hunger and thirst after righteousness , for they shall be filled .

Hunger , though it speaks want , yet there 's a blessedness attends it , They shall be filled .

'T is a strange promise , that a man should be filled for no other reason , but because he is hungry : Among men it is not so : In the Gospel the poor mans hunger is his Blessing : In the World the poor mans hunger is his misery , because men are not willing to feed him as oft as he is hungry ; and therefore the poor man of the world could wish he might be never a hungry : But in the Gospel ( through Gods free-grace and bounty ) , Blessed are the hungry , for they shall be filled .

Their appetite makes them eat Christ , and eat promises , and eat pardon of sin , and eating makes them strong .

Their hunger makes them prize Ordinances , and the Gospel provisions ; when they are called , they come to the marriage ; they do not make excuses , but come to the supper ; and these guests God himself bids them welcom , and carves unto them ; and therefore their graces must needs thrive .

God accepts our appetite as much as if we paid ready money for his graces ; Ho , every one that thirsteth , come ye to the Isa. 55. 1. waters , buy and eat : Their hunger is instead of a price , their thirst pleaseth him as much as payment ; and therefore , Blessed are the hungry , for they shall be filled .

What made Davids graces thrive so well , but his appetite to the Ordinances ? One thing have I desired of the Lord — that I may dwell in the house of the Lord , and to enquire in his Psal. 27. 4. temple : — O God , thou art my God , — My soul thirsteth for thee , my flesh longeth for thee — To see thy power and thy Psal. 63. 1 , 2. glory , so as I have seen thee in thy sanctuary .

David had a keen-appetite after the Ordinances , and his appetite made his graces strong : I say , his appetite made him relish the word ; How sweet are thy words unto my taste ! Psal. 119. 103. yea , sweeter than honey to my mouth .

And this made him feed so heartily when he came ; My soul shall be satisfied as with marrow and fatness . Psal. 63. 5.

And now grace must needs grow , because their palate is qualified for such delicates ; they taste them with a transporting delight , and feed upon them with extream pleasure .

Thus God animates and strengthens his Saints graces by preserving a fresh appetite in them to Ordinances .

And how doth he preserve their appetite to Ordinances ? Because this is so necessary to keep grace alive and vigorous in the soul , therefore you shall find God runs various Methods to accomplish it .

1. He keeps their sins in their eye , or some special sin upon their Conscience : My sin ( saith David ) is ever before Psal. 51. 3. me .

Quietness within , no trouble upon the Conscience , will in time dull the appetite : Men surfeit upon their peace within : As a long peace corrupts a State , and breeds sins and vices in it ; a still and standing pool is full of mud , so a continued peace in the soul begets much vanity , and many diseases in her .

Quietness takes away her stomach : And therefore God represents some sin that we have done to the soul , and stings the conscience with it ; and then the soul runs , and looks up to the brazen Serpent : God will not suffer your consciences to be quiet , his design is to maintain an appetite in you to Ordinances .

2. He hides their graces from them ; they think they have no grace at all , or not true grace ; they have it , there it is , but God sends it to hide it self behind the curtain ; they cannot find it ; and then they cry , and their spirits are stirred up , now their appetite is rowsed ; they find an appetite to Prayer , an appetite to Self-examination , an appetite to Christ , and to Ordinances ; God is fain to deal thus with them , to hide their graces from them , and then when they think they are lost , they go from place to place to find them , and at last they come ( as Joseph and Mary did ) to the Temple , and there they find Christ : This God doth to preserve and keep up your appetite .

3. The growth of grace is hidden and concealed from them : and here they make heavy complaints , and conclude sadly against themselves : Surely my graces are not of the true blood , of the royal descent , because they do not grow in me ; were they vital , they would grow ; or else God hath forsaken me , and I am under his sore and sad dissertion : Thus they lye under the black Cloud ; their graces ( being true ) without question do grow , and yet their growth of grace is hid from them : And why doth the Lord carry things thus with them , but to quicken and stir up their appetite , that they may have an edg upon their spirits to the Ordinances ?

And thus ( though under many fears , and much doubting , yet ) grace increaseth in them ; for as a lively and quick appetite to the Ordinances is a sign of growth , so it is a means of the growth of grace .

4. The Lord increaseth grace in his people by the communion of Saints : It is not good ( saith God ) for man to be alone : As man is a sociable creature , so grace loves company ; nay grace needs company and society : Exhort one another daily ( saith the Apostle ) while it is called to day . Travellers are sensible how dangerous it is to ride alone : Who knows what or whom they may meet with in the way ?

Communion of Saints is a Divine Ordinance : Grace cannot thrive well without it , and we must not think to grow in grace , when we will live without an Ordinance .

In Communion , there is Communication ; in the Communion of Saints , there is a Communication of Graces , and Experiences , and Influences : There cannot be a building , unless there be a meeting of stones , Saints , together .

In the Communion of Saints , there is a bearing up of one another : As in a Fabrick , one stone holds and bears up another ; Bear you one anothers burdens , and so fulfil the law of Gal. 6. 2. Christ .

In the Communion of Saints there is a praying for one another : Pray one for another : And what an help is this to the Jam. 5. 16. growth of grace ?

In the Communion of Saints there is a telling of one another their faults ; an opening of the wound , that it may let out Matth. 18. 15. the corrupt matter ; a friendly conviction to nip the sin in its bud , that it may go on no further ; and doth not this contribute much to the growth of grace ?

In the Communion of Saints there is a mutual mourning over 2 Cor. 12. 21. one another , a shedding of tears for one another , which falling like dew , cannot but moisten and mollisie the withering herb , and repair decaying grace ; Tell me , Doth not this advance the work ?

In the Communion of Saints , there is a restoring of one another , a setting of bones that are out , into joynt again , like curious and tender Chyrurgeons , with gentle handling of the diseased party , not roughly , but by putting him to as little pain as may be ( for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) , If any be overtaken Gal. 6. 1. in a fault — Restore him with the spirit of meekness : And doth not this help to perfect grace wonderfully ?

In the Communion of Saints , there is a consolation of repenting sinners , a providing of Cordials for lapsed souls , that faint under the sense of their sins ; an Application of comforts to them under their grief and shame : Forgive him ( saith the 2 Cor. 2. 7 , 8. Apostle ) and comfort him , lest perhaps such an one should be swallowed up with over much sorrow — confirm your love toward him .

And tell me how , Doth not this cheer up grace exceedingly ?

This is another means whereby God furthers grace in his People ; the Communion of Saints : And are ye not now ashamed of your selves , that you use this Ordinance no more among you ? Do you not find your graces to wither in you for want of it ?

There are strong Saints , and there are weak Saints , and the weak ones should receive quicknings from the Benign influence of the stronger . As Pliny tells us of a Territory in Africk , Nat. Histor . l. 18. c. 22. in which a City called Tacape is situate ; I say , in this Territory ( as he tells us in his time ) , there stood a mighty great Date-tree , having under it growing an . Olive , under which there is a Fig-tree , and that over-spreads a Pomgranate-tree , under the shade whereof there is a Vine — Every one of these ( saith he ) live , joy , and thrive under the shade of each other : Such is the Communion of Saints rightly planted ; a company of precious Trees , where the Olive grows under the Date-tree , the Fig-tree under the Olive , the Pomgranate under the Fig-tree , and the Vine under the Pomgranate , the weak Saints under the shadow of the stronger .

5. By want of assurance : I say , the Lord quickens his peoples graces , by withdrawings of his Presence , and interpositions of black darkness : They lye out in a night of sad fears and wants of assurance : Not that God delights in these Methods , but he is fain to do so , the necessities of his Saints call for it ; otherwise they would be stark naught : They would forsake God , if God did not forsake them for a while . For ,

1. Did they always enjoy Gods smiles , they would grow fearless of God : Fear of God is a great preservative of grace , and antidote against sin : Now fearlesness of God is a distemper which the Saints are apt to grow into : As children are wont to grow sawcy and irreverent , when their Father dandles them too much upon the lap of familiarity ; and therefore he is fain sometimes by his frowns and distance to take down their spirits : So though God be a Father , yet he will be feared : Serve the Lord with fear , and rejoyce with trembling : Psal. 2. 11. And therefore to correct the sinful boldness of his Children , and cause them to stand in awe of him , he sometimes shuts in his favour , and takes state by concealing himself ; as the Persian Kings shunned familiarity , and were seldom seen , that they might be the more honoured .

The fear of God is one of the main pillars of his Throne ; and so far as he is not our fear , he is not our God : And therefore to advance his fear in the hearts of his people , he withdraws his face ; and where fear grows , grace grows : For the fear of the Lord , is the beginning of wisdom , i. e. the chief or principal part of our wisdom : The Saints fear of God keeps them from Apostacy , I will put my fear in their hearts , that they shall never depart from me : and to quicken their fear , they shall sometimes feel his absence .

2. The Lord leaves his people in wants of assurance , to cure them of slightness of heart : There is a trifling disposition in the hearts of Saints , they are apt to be superficial in their ways , and this God visits upon them .

They dally with duties , do them as if they did them not ; without heart , in a lazy and liveless manner : you are in an evil frame of heart , when you can do the weighty things of God with slightness .

There are three evils in a slight and formal Commnnion with God .

1. Vnfaithfulness : A slothful servant is an unfaithful servant : He that is faithful , doth his masters work with all his might : And certainly a slight communion with God , speaks a slight love to God : Where then , there is idleness , and indisposedness , God comes in a way of anger to whip up the slothful and unfaithful spirit : and this stirs up grace : Negligence and dallying with duties would kill grace ; and therefore it is a mighty mercy of God to shadow himself from his Saints , that they may be more serious in their duties .

2. The other evil in a slight and formal Communion with God in Duties , is unthankfulness : Duties of godliness are not only a debt to God , but a reward to us : Therefore in slightness , there is not only unfaithfulness , but unthankfulness : Both the Majesty and Mercy of God is despised : and can God be well pleased with such things ?

3. There is a third evil in a slight Communion with God in Duties , and that is unfruitfulness ; we get nothing from God in duties , we pray slightly , and therefore get nothing by Prayer ; we hear the word slightly , and therefore profit not by it . Now that the Lord may cure his people of this slightness of heart , and make their graces grow , he useth this dispensation , to leave them in want of assurance .

6. God increaseth his Saints graces by terrors within : he not only suspends their comforts , but afflicts their souls , he writes bitter things against them .

1. These rowse them up to seek God : They that see themselves lost , will find a way to God : They that have Hell-fire burning in them , will value Heaven , and pardon , and the least drop of Gods love : Oh! now promises are precious , and Gods love neglected , is now sweeter than the honey and the honey-comb : Now they cry , Come Lord Jesus , come quickly .

2. These fright them out of their dreams , and carnal slumbers ; as the cry made at midnight ; that the Bridegroom cometh , awoke the virgins out of their sleep .

Among the other diseases of the soul , Divine desertions cure deadness and dulness of heart : Sometimes living men are in a lifeless state , their hearts are so benummed , that they seem to lye among the dead : They can hear the word carelesly , and sleep out whole Sermons ; there is no vigour nor activity in their graces at home , and therefore the Lord hangs their souls over the mouth of Hell , and makes them drink of that red wine , the dregs whereof the wicked of the earth shall Psal. 75. 8. wring out and drink them , that by this strong potion he may rowse them up , and quicken their dull and drowsy spirits .

3. These terrors work them more closely to Christ : And for this cause God gives his People sad visions of sin and wrath , he shakes the soul with Earth-quakes , that she may stand faster upon her true Basis and Foundation : These storms make their hearts gather in to Christ : That I may be found in him , saith Paul : The soul must have some dry land to stand upon ; and when the flood of Gods terrors overflow the soul , then she flyeth to Christ , as Noah's Dove to the ark .

7thly , The Lord increaseth grace in his Saints by afflictions : he makes them by marring them : Divine Wisdom works by contraries : he makes them shine brighter by their Eclipses , and clears up their light by darkness , Schola crucis , Schola lucis .

And truly , It is the property of true-born grace to grow the greater by the cross : As the laurel tree is not smitten Plin. Nat. Hist . l. 2. c. 55. nor blasted with lightning ; no more is heaven-born grace hurt by any afflictions , but much bettered by them .

1. God increaseth his Saints graces by sharp sicknesses , by diseases unto death , i. e. this startles mightily : Oh Lord ! thou didst surprize me unprovided ; and if thy hand had cut me off with that disease , my soul had been cut off from heaven for ever : This enters deep upon the soul , and strikes terrour upon the heart ; the Lord ( I hope ) shall never find me so again : This stirs up thankfulness to the Lord , that hath not only ( in this tryal ) saved me from the grave , but also from Hell .

2. Sicknesses deaden the Saints to the world : They that in sicknesses , are always leaving the world , learn to dye unto the world : They have death always in their eye : They see themselves still upon the borders of the grave : They are ever and anon lanching in eternity : and this makes grace grow .

3. Sicknesses are searchers : Thou enquirest after mine iniquity Job 10. 6. ( saith Job ) and searchest after my sin : When God smites our bodies , he searcheth our hearts , and makes enquiry in our lives ; and now ( saith the soul ) Let us search and try Lam. 3. 40. our ways : When God is searching VS , it is high time for VS to search our selves ; and this also makes grace to grow .

4. Sicknesses dig Wells of godly sorrows in the heart : They are ( as it were ) Gods Mattocks and Spades , whereby he delves deep into the center of the heart , and digs Wells of repentance , which send forth streams of confession of sin , which before would not run , because they had no vent , being covered and stopt with the earth of lust , and hardness , and worldliness upon them ; but now they find a passage : When I kept silence , my bones waxed old , through my roaring all the Psal. 32. 3. 4. 5. day long : for day and night thy hand was heavy upon me , and my moysture is turned into the drought of summer : I acknowledged my sin unto thee — and thou forgavest the iniquity of my sin .

2. By poverty and narrowness of estate : Many men must Aquilone maxime gaudent , densiores ab afflatucjus , laetioresque , & materiae firmioris , Plin. Nat. Hist. l. 17. c. 2. Jer. 6. 22. be kept short and bare , that they may thrive in grace . Pliny saith , That trees generally like best , that stand to the North-wind : It causeth them , to spread thick , and more flourishing , and makes the Timber more strong and solid .

The Lord threatneth the Jews with a people from the North-Countrey , the Chaldean Army , which should carry them captive into Babylon : The North wind winnowed them , and fanned all their Idolatry : They flourished gallantly in Religion , after the North wind had blown upon them .

1. The cold blasts of poverty correct pride , and moderate high thoughts : Make a man poor , and you make him humble : Pride is an absolute enemy to grace , and prosperity is the seminary of pride .

The North-wind of poverty cools the courage , and tames the spirits of men ; and now they know God and themselves : Their Plumes fall , and now they will digest a reproof , and sit upon even ground with the lower Saints : When the world frowns upon them , they seek the smiles of God ; before they were too high for him .

2. Poverty teacheth them to pray : they can now fall upon their knees : those that never called upon God , learn now to visit the Throne of grace ; and cry , Lord , Give us this day our daily bread : Nay , they long for the spirit of Adoption , crying , Abba , Father .

Nay those that have prayed in their fulness , now pray feelingly : They can go to God in sense of wants : before they did not hear nor feel their own Prayers : In their prosperity , they did not care what Prayers they put off God with : Now they set the highest rate upon Prayer , for they are fain to live upon Prayer .

An hungry belly makes a Saint hungry after Ordinances , and after Gods Presence : When a mans debts and poverty make him say , I know not what to do , then his soul saith , Mine eyes are up unto thee , O Lord .

3. When a man seeth , that God blasts all his projects and endeavours , and that he shall not be rich in this world ; then he looks after grace , and so a poor estate makes a rich soul .

A man for a while ascribes his poverty to his great charge and family , or to his carelesness and improvidence , or to his superfluous expences ; and therefore brings himself into a narrower room , and saith , I will try this and that way ; and he riseth up early , and goeth to bed late ; And now , saith he , I shall be rich : But when he seeth all will not do , his good husbandry and pains do not enrich him ; let him improve his utmost diligence , yet all his care cannot add one cubit to his stature ; then he looks upward , and saith , Now I see , it is God alone that gives wealth , riches are only in Gods hands ; I perceive now , that God will not have me rich in this world ; And therefore , Lord , Lift thou up the light of thy countenance upon me ; give me grace instead of greatness , humbleness of heart instead of Honour , God instead of gold .

8. God increaseth grace in his Saints , by awakening sin in the soul : As long as sin lyeth a sleep , the Saint thinks it is not there : He conceives of himself better than he is : A disease lying hid and dormant in the body , is supposed to be out of doors ; we think we have not , what we feel not , and therefore God awakens sin in the soul : For ,

1. Thereby it is discovered .

2. Thereby the War is maintained against corruption , till it be rooted out : God increaseth grace in the Saints by their continual War and conflict with sin : The enemy is destroyed by rising : their rising is their ruin : had they lain still , they had lain safe .

What made Zedekiah and his people to be carried captive , 2 Chron. 36. 13. but because they rebelled and rose up against Nebuchadnezzar ? When sin riseth , the Saint riseth and gathers forces against it ; and therefore God awakens sin in the Saints that they may raise Armies , and get new Victories over it : Were there no War , there would be no Conquests ; did not sin rise , there would be no War against it ; and therefore Sirs , God awakens pride , lusts , and sins in his Saints , that they may hew them down ; such a sin assaults them , and takes the field against them , that in a pitcht Battel they may tread it under foot , and make an end of it for ever .

And therefore I would advise you to two Things :

1. Do not think thou art under the Power of thy sin , when thou art at War with thy sin , and it with thee : When the soul many times hath had sweet rest in God , then to break his joy again in pieces ; Satan hath stirred up a sin to assault him , and now he cryeth out , That all his sweet joys were but delusions ; were my state right , should I be thus assaulted again ? And he thinks he is under the power of sin , because there is a new rising of sin against him .

To answer thee , thou must know , that there is difference between time of War , and time of Victory , between the day of conflict , and the day of conquest : Now is our day of conflict ; and that of sin which remains in thee , must rise again in thee , that it may be subdued : When Rebeccah had twins in her , she was troubled , and marvelled at it , and went to the Lord , who told her , The elder shall serve the younger : So there is flesh and spirit in the Saints , and these two are contrary , so that you cannot do the things that you would , and sometimes cannot will : yet something opposeth this ; well , know it , that the elder and stronger , shall serve the younger : Lord , it shall be so , because thou hast said it .

A man that is at War with another , and is able to raise Forces against him , hath received power against him , but Victory is not gotten presently : 'T is so here : The bruised reed shall he not break , till he bring forth judgment unto victory ; Though Thou art bruised in the conflict , yet there 's no fear of breaking ; if God will not do it , none shall do it : Now , Christ will not break thee , [ The bruised reed shall he not break ] , and therefore thou shalt get the Victory : only know , for the present thou hast power : Thou goest to all Ordinances , to ordinary duties , thou prayest daily , and strivest daily ; and when thou meetest no help there , thou goest to extraordinary duties , thou dost fast , and lye in sack-cloth against thy sin , and raisest the powers of heaven , Oh Lord , awake ! Awake , thou arm of the Lord ! here 's a continual and hot War now against sin : And this is the first thing I would have you consider ; Do not think thou art under the power of thy sin , when thou art at war with thy sin , and it with thee .

2. The thing I would advise you to , is this , Be sure to improve your utmost strength , and rise with all your might against the Lords Enemies ; I mean your sins : do not the work of God negligently , which is an accursed thing , [ Cursed is he that doth the work of the Lord negligently ] ; And for this cause God casteth you into sore straits .

The Israelites should have done the work perfectly , when they were commanded to root out the Canaanites ; but because they were slack , and did it unfaithfully ; therefore God left them as Briars and Thorns , to be always an affliction to them : And this is the reason why God leaves such a lust or sin in you to be a perpetual scourge to you in your bosoms ; when you are pressed to take up Arms for Christ against the sins of your hearts , if you fight not with all your strength , and pursue not the Victory to the utmost , till you find your Enemies dead before you , God may give you into their hands , to lead you into captivity , and to hold you in chains , that will eat into your souls , and may in this distress stand afar of , as one that knows you not .

9thly , God increaseth his Saints graces by the work of humbling .

Many within a while forget that they have been humbled : Time wears out all those Characters of humiliation , that were at first engraven upon them ; their wounds and bruises they had at their first Conversion , are healed up again , and upon this they have decayed in grace , and at last become Apostates , and the greatest enemies to the Saints .

And therefore God ( to preserve his Saints graces , and to increase them ) , keeps up still the life of humiliation in them : As the radical moysture in the body is the pabulum caloris naturalis , the nutriment of the natural heat , and the Oyl is the food of the Lamb , which its light lives upon ; so humiliation is the humidum radicale , the radical moysture , the fundamental sap , that keeps Faith and Prayer , and the other graces alive : They that humble themselves will pray , and seek the 2 Chr. 7. 14. Lords face , and turn from their wicked ways : When they hear the words of the Lords threatnings , they will rend their clothes , 2 Chr. 34. 27. and weep before the Lord : They that are humble , they will accept of the punishment of their iniquity ; they will kiss Lev. 26. 41. the Rod of their correction , glorifie his Justice , and implore his Mercy : The proud man thinks his little , much ; the humble man thinks his much is too little : The proud man thinks he hath grace enough , the humble man thinks he can never have enough : The proud man hath high conceits of himself , the humble man hath high conceits of God : The proud man seeks himself , the humble man seeks Gods Glory , and therefore his desires of grace are infinite , because no measures are sufficient to serve Gods Glory : The proud man reflects upon what he is , the humble man reflects upon what he was , that he was unprofitable , he did serve sin a long time , too long : Many years were spent before he was called , and all that while God lost by him , and therefore now he must Row hard , and ply his Oars with quickest diligence ; he did God much wrong , and therefore now he must work and labour hard for him ; As Paul did , I am the least of the Apostles , that am not meet to 1 Cor. 15. 9 , 10. be called an Apostle : because I persecuted the Church of God , I laboured more abundantly than they all .

The proud man reflects upon his attainments , and what he hath done ; the humble man forgets those things which are behind , Phil. 3. 13. Ad humilitatem pertinet , ut Homo defectus proprios considerans , seipsum non extollat : Aquin. 22ae . q. 35. ad . 3. and reacheth forth unto those things which are before : Is it possible that grace should not thrive here ? Oh! now it goes on amain : The proud man casts his eye upon his Beauties ; the humble man turns his eye upon his Deformities ; the proud man looks upon his graces , the humble man looks upon his sins , and then crys out , Oh! how much dirt and dross have I yet within me , that must be purged out ! My sins out-weigh my graces ; so much levity of heart in me yet to be mortified : so much self will to be expunged , and self ends to be dethroned , and carnal wisdom to be dismounted ; so much want of love to God and his Saints , which must be heightned ; so much slavish fear in me , which must be turned into filial fear ; so much studying mine own preservation , more than the Honour and Interest of the Lord ; studying my safety , more than my duty ; asking how I may be saved , oftner than how I may serve God ; how little I rejoyce at the prosperity of the Gospel , if my self be in adversity ; and how little I grieve in the adversity of the Church , if I my self be in prosperity : Thus the humble Saint , by considering his imperfections , advanceth on to perfection ; by advising with his own wants , is still drawing more water out of Christs fulness .

10thly , God increaseth his Saints graces , by making themselves to improve and increase them : God increaseth their stock by their own good husbandry .

When the noble man ( in the Parable ) called his Servants , Luk. 19. 12. and gave a stock of money among them , to traffick with in his absence ; he charged them to improve it to his best advantage ; and one of them said , Lord , thy pound hath gained ten pounds ; and another came and said , Lord , thy pound hath gained five pounds : So when the Lord Christ gives a stock of grace , and sets up a soul , he looks that your own care should come in , and that by your own good husbandry you should add to it : You suppose the work of increasing grace lyeth in Christ alone :

This is , and is not true .

1. It is true in this sense , that the increase flows only from Christ , the increase is his blessing : As Paul said in another case , Paul planteth ; and Apollo watereth , but God giveth the increase : 'T is he alone that adds to the first stock wherewith he set you up : None can create grace in the soul but Jesus Christ : Every addition is a new creation ; When David ( after his great fall ) prayed for increase of grace ; He saith , Create in me a clean heart , O God : When Paul stirreth them Psal. 51. 10. Eph. 4. 23 , 24. up to be renewed in the spirit of their mind , he adds , which is created : As the first platform of the new man is created , so is every degree of it .

This is the difference between the growth of nature , and of grace : In natural growth there ariseth out of nature a new addition , but in the growth of grace there is a new creation . Thus far , that all your increase of grace lyeth in Christ alone , is true .

2. But in another sense it is not true , that is , without the endeavour : For you must act , that Christ may give the increase : You must work out your salvation with fear and trembling , though God must work in you both to will and to do : And therefore 't is said to you , Add to your faith virtue , and to virtue knowledg , and to knowledg temperance : The Disciples came to Christ , and said Lord increase our faith ; And Paul prays for the Thessalonians , The Lord make you to increase : and yet he saith to them , We beseech YOV , brethren , that ye increase more and more .

11thly , God increaseth grace in his Saints , by keeping them awake : The sluggard , and the sleeper goeth behind-hand , it is impossible he should thrive , or keep cart on wheels .

And therefore God to increase their graces , keeps his Saints awake .

Sleep is [ Ligatio sensuum ] the binding of the senses ; and therefore to be awake , is when the senses are free , and at their liberty .

1. Sleep shuts up the eye ; the man that sleeps , seeth no more than the man that 's blind : And therefore God keeps his Saints eyes open to see Temptations , and spiritual dangers , to see the snares that are laid for them at their feet ; to see things invisible , to see Judgment at hand , to see the Tribunal set , and the Books opened , and the Judg sitting with innumerable Angels round about him ; and now repentance thrives , and self-examination is at work , and making your calling and election sure , goeth on , and spinning of fine linnen , and washing of our robes white in the blood of the lamb , and preparation for the nuptials with the Bridegroom : While the eye of Hope is 1 Joh. 3. 3. kept open , the man purifieth himself as Christ is pure .

2. Sleep locks up the ear : As long as a man is drown'd in a dead and deep sleep , he hears no noise about him ; and therefore the Lord ( to increase his Saints graces ) keeps their ear open ; they hear the word of the Lord : they hear and believe , they believe and tremble , they tremble and obey , they obey , and set upon action ; they read , they run , they pray , they consult with the Saints , they enquire how did the Lord work upon you ? What signs and evidences of grace can you produce as fruits of your Election , and first fruits of your Salvation ? When you passed through the new birth , what were your pangs ? How were your throws ?

3. Sleep takes away sense and feeling : The man that is lockt up in sleep , as he hears not , when you call him , not seeth you , though you stand before him , so he feels not , though you jog him by the elbow : And therefore God ( to increase his Saints graces ) keeps their feeling awake and lively : their sense of sin is still fresh in them upon their Consciences ; God keeps open their wounds of godly sorrow , that they bleed afresh upon every good occasion : they feel their wants , and spiritual defects , their spiritual poverty ; they feel how little they grow in grace , they feel how weak their spiritual life is , how feeble their strength , how faint their faith , how languid their Communion with God , how cold their affections are to Christ ; and are therefore very sedulous to supply what is lacking to their graces , and to be found in an acceptable state at their Lords coming .

1. They feel the knocks of the spirit , and are ready to open unto , and receive him .

2. They feel Gods retreat , and absence from their souls .

3. They feel when they work by the spirit , or by their own strength : When they pray in the spirit , or by their own gifts and parts .

12thly , God increaseth his Saints graces , by their exercise of their graces : Herein do I exercise my self ( saith Paul ) to Act. 24. 16. have always a conscience void of offence towards God and towards man . Paul by exercising a pure Conscience , kept a pure Conscience : so must every Saint , that would be skilful at his weapons , be training and exercising himself in his postures .

1. There 's no grace the Christian hath , but the Lord calls for its daily exercise : Pray , but how ? continually : Continue in Col. 4. 2. prayer .

Rejoyce : But when ? Alway : Rejoyce in the Lord alway . Phil. 4. 4. Give thanks , for what ? In every thing .

2. What makes garments breed moths , but lying in the 1 Thes. 5. 18. Chest or Coffer ? And Iron to rust , and the stone to gather Moss , but to lye still ? What makes water in a pond to gather Mud , but because 't is standing water ?

3. This makes God to exercise our graces : It may be , YOV will not exercise grace your selves , and therefore God steps in , and doth it for you : he provides service and work for your graces : And truly , though ( when God comes to exercise your graces ) it is sharp for the time , and tedious , yet it is gainful to you , and very advantageous : Graces do never increase and thrive so much , as when God himself doth exercise them , and find employment for them .

Oh ye Saints ! God seeth your graces would decline and go behind-hand in you , did he not cut out work for them : He brings thee into a Labyrinth of straits to exercise thy Faith : In thy prosperity and fulness , Faith in God is laid aside as useless ; and thou relyest upon thine own props , and therefore God plungeth thee into straits , that thou mayst exercise thy Faith on him : He loads thee with reproaches , to exercise thy humility ; he encounters thee with the other affliction , to exercise thy patience : Poor occurrences , and trifles not worth the naming , that meet thee every day in thy way , these distemper thee , and make thee peevish , and then God sends some weighty load of affliction on thee , to exercise thy humility and patience to purpose ; saith he , I will make thee cry out for something .

Oh ye secure Saints ! that have laid down your Watch , and are grown remiss in your walkings , I do assure you , God hath some sharp scourges and severities to exercise you with .

There are some of you , whom I know God hath a sharp scourge for .

4. Exercise of grace keeps Satan out of us , at a distance from us , from being able to close in with us : What keeps an Enemy from coming in to a man , but by acting his weapon , and holding him still at the swords point ? What is it that keeps an Army at distance , but the playing of the Ordinance ? else they would come up to the City , and scale the walls . So my Beloved , 'T is the exercise of your graces , that stand between Satan and your graces : The exercise of Divine Meditation , keeps Satan out of your Thoughts and Meditations .

5. Either exercise thy grace , or Satan will act thy corruption : As one Bucket goeth down , the other riseth : There is a principle of sin within , which ( like a malignant party ) watcheth for such a time to step into the saddle ; and it is easier to keep it down , than to pull it down .

13. God keeps up , and improves the graces of his people , by giving them discontents in the creature : he affords them no ease nor rest in any condition : The Lord crosseth them of what they look for in this world .

They desire such and such a comfort ; and if they might have it , oh ! they promise themselves much happiness and rest in it : Will ye see now , how the Lord deals with them , if they belong to him ?

Either he flatly denieth them the comfort they desire , they shall not have it : or else he gives it them , but with an hundred crosses and discontents with it : He imbitters the happiness and sweetness they promised themselves in it ; and then they cry out , Now we see that all is vanity and vexation .

See ye it not by experience , That what outward comfort a Saint delights in most , in that God crosseth him most ? When they sit down to feed upon , and enjoy it , the Lord mingleth some tart sauce or other with it , that their expectation is broken , and find it not what they promised it would be to them ; like Beer , it hath a tang with it , something that doth displease them with it .

Thus ( I say ) doth the Lord deal with his Saints that belong to him ; their dearest comfort , he pours some or other unpleasing ingredient into it , they shall not have their full pleasure in it , that he may wean them from it to himself : Saints , if God hath a mind to save you , he 'l let nothing go away with your love from him ; and therefore he will put into every worldly comfort some correctives to abate your delight in it , and that you may not take up your rest in it .

If such an outward comfort be sweet , it shall be a sweet-bryar to thee , and scratch thee .

If another comfort be a Rose to thee , which thou delightest to smell at , it shall be a Rose with prickles to thee ; God will make it so , that thy heart may be indifferent to it .

I say thou shalt have discontent in every thing , in every comfort thou enjoyest , in every kind of life thou livest ; the single state , and the married state , shall have their thorns and burdens : If thou hast an Husband , or a Wife , thou shalt have them with prickles , thou shalt have riches and wealth with adhering crosses and vexations ; thou shalt have credit with envy and biting emulations ; thou shalt have content in nothing ; and now grace thrives exceedingly ; when the soul saith , All the world , all my dearest comforts in the world are but vanity and vexation ; now the Lord is magnified , and his comforts are prized , and his presence is desired : Oh , saith the soul ! none but Christ , none but Christ : It is good for me to draw nigh to God : And therefore ,

14. In the next place : You shall find God increasing his peoples graces , by taking away comforts from them : It may be their discontents and crosses in their creature-comforts is too weak physick for them ; they can digest the cross , if they may enjoy the comfort still ? and therefore God is fain to part them and their comforts : Nothing will divorce their heart , but the death of the comfort : Their heart is wrapt up in such a comfort , and their delights and desires go out from God to it ; now the comfort must be gone , that the soul be not lost ; their affections which God should have , they put them into such a creature-comfort , such a glass bottle ; now the Vessels must be broken , that all those affections may be spilt ; the object must be removed , that their affections may again be recalled home to God ; and now when nothing is left them to love , but God , oh ! the soul seeth , and repents of its folly , looks upward , and spies a beauty in Heaven worth all .

15. God increaseth his peoples graces , by denying them peace in the world : This alienates the Saints from the world , and makes them weary of it ; and now grace thrives and gets upward : Did the world entertain us with smiles , and bid us weclcome ; how fond would we be of it ? How would it bewitch us ? Our houses would be our Heaven , and our possessions would be our paradise .

The worse the world useth us , the less we love the world : Saints , you that complain that your conditions are no more quiet in the world , Do you not remember that of Paul ? The world is crucified unto me , and I unto the world . Truly , well Gal. 6. 14. met : The world cares not a pin for me ( saith Paul ) and I care as little for the world .

Sirs , This is that which crucifieth you to the world ; the worlds unkindness to you .

The Lord hedgeth up his peoples way with thorns , that while they are saluting these worldly Dalilah's , being pricked and wounded , they may fall back again into the embraces , of their first Husband : They go away with a thorn sticking in their sides , and then they cry out , I will return to my Hos. 2. 7. first husband , for then was it better with me than now .

Oh happy prickings , now grace is revived and increased : They cry , Oh something hurts me , the world will not let me alone ; and O happy Oh! now is Christ prized , and his embraces valued , Kiss thou me ( saith the soul ) with the kisses of Cant. 1. thy mouth : I went to kiss the world , I wooed it , and went to kiss it , and it pricked my lips ; Oh Lord Jesus , kiss thou me , there are no thorns in thy kisses , thy lips hath honey , not thorns in them : When the Saint finds no rest in the world , then he cryeth out , Return unto thy rest , O my soul : The Billows and Tossings of the Sea makes men desire dry land ; the restlesness of the Waves makes them love the stableness of the shore .

1. Sirs , your want of peace in the world , doth it not make you keep peace within ? Let me have some peace ( saith the soul ) ; If I cannot have peace abroad , let me have peace at home ; if I cannot have peace without , let me have peace within ; if not in the world , yet in my conscience : Oh , this makes the upright Saint nourish a tender Conscience in himself , that having no rest nor quiet in the world , he may yet enjoy a sweet serenity in his own soul .

2. Want of peace in the world , doth it not make you prize your peace with God ? Would you ever have prized your peace with God so much , had you had no distractions and interruptions in the world ? I doubt of it .

Sixteenthly , Another method whereby God advances grace in his people , is by reproaches from men : Oh! this is a great Mercy of God to his People , that men revile them , and wicked men hate them : Did wicked men hug you in their arms , you would catch the plague of them ; Their affection would be your infection .

The more the Tares embrace the Corn , the more they kill it : Necat & hedera vinciens ( saith Pliny ) , the Ivy by clipping Lib. 17. c. 24. and clasping the Trees , binds them too hard , and hastens their death : The hissing of the Adder prevents your being stung by her : When wicked men hiss at you , and spit their enmity upon you , the more you run from them : And now grace grows , the Saints shun their company , and thereby their corruption .

The hatred of the wicked makes the Saints flock together ; it increaseth their love to one another : There would not be such Communion among the Saints , did not the hatred of the world drive them closer together ; and now they grow stronger : their love to one another , and their prayers for one another grow stronger .

Aelian tells us that the Chii had a great Sedition among them , Var. Hist . l. 14. c. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . some of the one side would have had their Adversaries wholly expelled out of the City ; no , saith a wise man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by no means ; but when we have got the victory ( saith he ) let us leave some among us , least having no adversaries , we war among our selves : So God in his Wisdom leaves wicked men among us , least the Saints should fall out among themselves .

But the misery is , you know not how to improve the reproaches of men to the advantage of your graces : They slander you to be hypocrites , and proud , and covetous , and self-conceited , and that you are secretly as bad as others .

You will say , How should we improve grace upon this ?

If they judg you to be Hypocrites , and base , do you judg your selves : It may be there is some special cause that you should judg your selves : God suffers other men to judg you , to awake you to self-judging ; however make this use of it , and you are sure to be no losers by the reproach : If they say , I am an hypocrite , I will try my self whether I am an hypocrite : If they call me covetous , or proud , I will call my self to an account : Would you not be gainers by this ?

Oh! then get within your hearts , and search them throughly before the Lord , and see if there be any way of wickedness in you which you have not yet discovered ; and never be quiet , till you have found out your sin , or be sure that you are clear : And would not this be an exceeding gain to you ?

2. And then when you have upon deep search clear'd up your Consciences , then consider , that though you are not what they censure you to be ; yet you are sinners , I say , Sinners before God : You know your sins in other kinds are so many , and so great , that you should bear the more patiently to be hardly thought of , when you know you are so bad .

If you are in truth godly , you have seen a sink of uncleanness in your selves , and have loathed and condemned your selves often ; and do you think much then to be condemned by the world ?

If you judg your selves to be so bad , should you be troubled that you are thought by others to be bad ? If you condemn your selves , is it suitable for such a spirit that hath been condemning himself , to be vexed in that he is condemned by others ? Conclude therefore , it is no great matter to be condemned by the world , so long as we are not condemned with the world .

Seventeenthly , Again , yet God goeth higher with his Saints , he assaults them with the reproaches of Saints : Oh! the godly wound me , and speak ill of me : If 't were others , I could pass it by ; but those that are godly are upon me , and whet their tongues against me : What shall I do now ? Is God doing me good by this ? Yes , by this , if thou knowest how to make use of it : How ? now judg thy self most of all : when the Servants of God think hardly of you , and above all , if it be wise and impartial men that are acquainted with you ; it is then your duty to be very jealous of your hearts and ways , to fear least you are guilty , and to search the more diligently .

Eighteenthly , Yet further , God increaseth his Saints graces by Temptations , by all sorts and varieties of Temptations : And therefore if you would look to grow in grace , you must expect and make account of all Temptations whatsoever ; I say , you must look to dwell in the air of perpetual temptations ; and so have the four cardinal winds of temptations to be always ( nay , sometimes at once ) blowing on you , and blustering about your ears : You must never think to be free : you would fain have it always a calm and serene air ; but be not mistaken , look for an air full of windy exhalations ; for the end and use of the winds , is to open the pores of the earth for fructification , to ventilate and fan the air , thereby to purge it , and keep it from putrefaction , to gather the Clouds together , and then dissolve them to water the Earth , and nourish the fruits of seeds , plants , and trees ; so that as the end for which God made the Winds , is for life and growth ; so doth he in his Wisdom make use of Temptations to serve the growth of your graces .

For to be tempted , is the Way and Conduct of God over his Church , and over all souls , and was a part of the life of the Son of God : It must be also part of the life of a devout soul , and we must not doubt but God hath great designs upon them whom he puts into this state : For as Gods Power , so 2 Cor. 12. 9. our grace also is made perfect by weakness ; thence she receiveth lustre ; God purifies us by contradictions and subversions ; he confirms and assures us by temptations .

You shall need to take great notice of what hath been said , because there are Christians that are of two different Judgments about this point .

1. Some expect the way of Religion should be very facile and easie to them ; and that as soon as ever they are Saints , they should sail always with a secûnd or prosperous wind .

But they are far deceived , who think Piety grows among Lillies ; that the way toward perfection of grace is strew'd with flowers ; who imagine nothing but sweetness ; and that devotion is a Land flowing with Milk and Honey , and consequently , that there is or should be nothing that is difficult : Which yet they are the sooner perswaded to , in that they only seek a certain satisfaction , and ease to their own flesh , using no violence , but fastning only upon this , That it is sufficient for a man to do what he can .

2. There are others on the contrary , that look upon the exercises of Religion , as so rigorous , strict , and painful , that they say of it , as the sensual Jews did of the Land of promise , It is an ill Countrey , possessed of Gyants , and that eateth up the inhabitants .

Here are two different sentiments , lying in extreams , and consequently faulty : both deceive themselves .

To remedy this , the truth we are to say , is , That godliness is indeed a lilly , but growing among thorns : Religion hath its thorns , they prick , it may be hurt us , but these thorns are laden with Roses .

As Moses found God in the burning bush of thorns ; so a Christian finds God , and Grace , and Comfort , in a Bryar-bush of Conflicts and Temptations .

And as temptation was the life of Jesus , so it is the life of our souls ; to believe otherwise , were to flatter our selves .

And yet 't is certain , there is much content in this warfare ; for the grace and help of God is always present , which will never fail us as long as we dispose our selves to receive it ; in this respect it is that Religion is all sweetness , in that we are able to do all in him who strengthens us , in him who comforts us .

But lastly , God tempts his Saints by Satan , by the Devil himself ; and thence I argue , that God increaseth his Saints graces by the very temptations of the Devil : God sets the Devil upon his own Saints , unlooseth the chain , and lets him out upon them , as a Mastive , and there leaves them fighting hand to hand : Satan is a Mastive in Gods Chain , and therefore could not come out at all to bait us , unless God loose him , and set him on us : Was not Satan fain to get leave of God , before he could assault Job ? Yes , surely , Satan had his Commission from God to deal with Job : The power the Devil had , God puts it into his hands . That part of the conference between God and Satan , is worthy your notice ; saith Satan to God , Put forth thine hand now — Job 1. 11. and he will curse thee to thy face : Saith God to Satan , Behold , Vers. 12. all that he hath is in thy power : Satan moved , that God would put forth his hand against Job , and God puts Job into Satans hand .

Was not our Lord Christ led by the Spirit into the wilderness , to be tempted of the Devil ?

Paul had a messenger of Satan , sent by God himself to buffet 2 Cor. 12. 7. him .

Why then should you think much , that God in his Sovereignty , useth this discipline to exercise and increase his peoples graces , as though some strange thing happened unto you ? 1 Pet. 4. 12. And what ( I pray you ) will the issue hereof be , but that you may be found unto praise , and honour , and glory , at the appearing 1 Pet. 1. 7. of Jesus Christ ?

Deo soli Honor & Gloria .

AN ACCOUNT OF SATANS TEMPTATIONS . 2 Cor. II. 11. Lest Satan should get an advantage of us : for we are not ignorant of his devices .

THE way to Heaven is encounter'd with difficulties , and Travellers are in danger of two things , Robbery and Murder : We are Travellers towards Glory , and therefore we must arm our selves against both these : for there is one master-Thief , namely , Satan , which hath Interest in all the rest : Therefore saith the Apostle , Lest Satan should get an advantage of us : for we are not ignorant of his devices .

The occasion of these words is this , There was a sad sin that sprang up ( like a weed ) in the garden of the Church of Corinth : There was a man that had married his Fathers Wife : If she were his own natural Mother , the sin was most prodigious and unnatural , that the child of her womb , should be the Husband of her Bed ; the Son of the Father , the Father of Sons by her ! an high crime ! a sin which the Heathens stamped Infamy upon .

Aristotle writes of a Camel , that killed his keeper for causing Histor. animal . l. 9. c. 47. him to cover his Dam ; and of an Horse that cast himself down head long , after he had done the like .

If she were his Mother-in-law , yet 't was against the Law of Reverence ; if but his step-mother , yet 't was a foul step beyond Nature , for the Son to uncover the Fathers nakedness : 't was such a sin ( saith the Apostle ) , as is not so much as named 1 Cor. 5. 1● among the Gentiles . The sin therefore , though it were bad enough in it self , yet there was an adjunct that made it far worse , in that he that had done it , was a Christian , a member of the Church , and therefore Paul chargeth them , to deliver him unto Satan , for the destruction of the flesh , that his spirit 1 Cor. 5. 5. may be saved in the day of the Lord Jesus . This he writes in his first Letter to them : and the Corinthians were soft-wax to his Impression ; he commands them , and they obey him : This spiritual physick applied to the offender , had a good success and effect upon him ; for being punished , he punisheth himself , he mourns and grieves : being cast out of the Church , he casts away his sin .

And therefore the Apostle in this his second Letter or Epistle 2 Cor. 2. 7. to them , desires them to forgive their patient , and to comfort him : and that for two ends : The first is in vers. 7 , Lest he should be swallowed up with overmuch sorrow .

The other is in the words of my Text , Lest Satan should get an advantage of us : for we are not ignorant of his devices .

The first reason hath respect to the patient , the poor creature that had sinned , and was now humbled , Lest he should be swallowed up with overmuch sorrow .

The second reason casts its aspect upon the Interest and common good of the Church , Lest Satan get an advantage of us : In the first , he desires them to forgive the penitent for his sake , Lest he be swallowed up with overmuch sorrow : In the second , he desires them to forgive him for their own sakes , for ( saith he ) I forgave him for your sakes , lest Satan get an advantage Vers. 10. 11. of us : for we are not ignorant of his devices .

Quest. What was the advantage that Satan was like to get of them , and of the Church , if they did not forgive him ?

Answ. To lead them into sin : Satan would have made an advantage of their zeal to lead them into sin .

1. In abusing that power which God had given them for edification , to the destruction of a precious soul .

2. By heightning them up ( under a notion of zeal ) into a rigid austerity , and uncharitableness to their offending brother .

3. By making them guilty of spiritual murder : In whose hands ( had they gone on ) this patient had been so roughly handled , that he had died in the cure , and run into despair .

4. Their rigidness towards their lapsed brother : Satan would have made use of it to ruine the Church , and dissolve the Society : It would have bred ill blood in the body , begot schisms and divisions among them , offended the weak , and made the stubborn more obstinate ; if a poor penitent sinner may not be received again into the bosom of the Church , who would be the Child of such a Mother ? Thus they would have murmured , and not without some reason : They that favoured the offending party , would have cryed down Discipline and Government .

Besides , if pastors and sheep be not mutually careful of one anothers souls , by Counsel and Admonition , to prevent the fall of some , and to raise up others that are fallen ; to heal the broken , to strengthen the weak , to comfort the feeble , to cure the wounded ; if all of them take not care of every one , how should that flock subsist and continue long ?

5. The false Apostles , those Apostles of Satan , who were Pauls Adversaries , and the Gospels , would have made a strong advantage to accuse the Doctrine of Christ , and draw a party to themselves . Thus Satan under the Mask of just Discipline , went about the perdition and ruine not of one sinner only , but also of the whole Church : And therefore saith Paul , IF Vers. 10 , 11. I forgave any thing , to whom I forgave it : for your sakes forgave I it , lest Satan should get an advantage of us : for we are not ignorant of his devices .

Now to look a little into the words , the Original words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. Which Ambrose renders , [ Ne possideamur a Satana ] , lest we be possessed by Satan , lest he get us into his possession .

2. Erasmus renders it , Ne occupemura Satana , the Vulgar reads it , [ Vt non circumveniamur a Satana ] , lest we be circumvented by Satan , lest he cunningly come about us , and beguile us by his wiles .

And this to me seems the right sense and meaning of the word : and so Tertullian rendred it , [ Ne fraudemur Lib. de pudicitia . a Satana ] lest we be over-reached or deceived by Satan , for his way is to work by policy ; he plays his game by craft of wit , rather than by strength of hand : And thus the Scripture tells us of his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we translate the wiles of the Devil : Put on the whole armour of God , that ye may be able Eph. 6. 11. Id est , adversus , Insidias . Technas , deceptiones Diaboli . to stand , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] against the cunning Methods , Arts , and Deceptions of the Devil .

Methodus Graecis est Ars & Techna : Method with the Grecians , is Art and Skill , and is taken in an ill sense for craft , a method of cunning , an art to deceive : so the Ancient 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Glosses expound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , circumvenire , id est , fallere , to deceive , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , circumventio , that is , a deceiving : so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie the same thing , only with this different respect , he that deceives , is said [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to do it methodically , for his handsom art and skill to do it : He that deceives , is said [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] from his end and scope ; for therefore do men deceive , [ Vt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] , that they may have more than they should , more than is their own .

And this it is which our Translation aims at , lest Satan should get an advantage of us , that is , deceive us to our great loss , and his gain : As if the Apostle had said , I exhort you not to continue the severity of Discipline any longer toward the penitent offender , but receive him again with all tenderness , and make haste to do it , lest Satan deceive you into such an over-sight , as upon your ruine to make himself an infinite gainer ; not only by your austerity to undo one poor soul alone , but the whole Church , raising schisms and quarrels among you , filling the mouths of his false Apostles with matter against us , and by your immoderate rigour making the Gospel more hateful . For we are not ignorant of his devices : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for we are not ignorant of his notions : The Devil is full of deep and strong notions , or plots against us : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consilia . The words being opened with the key of Interpretation , affords us several Observations : [ Lest we be circumvented , or deceived by Satan ] .

Observ . 1. Satan hath a great spite to poor souls .

Observ . 2. But he is especially inflamed with malice and malignity against the Saints and Church of Jesus Christ .

Observ . 3. Satan is wondrous busie and active to circumvent the Saints , and catch them in the Net of his deceits . And which is observable ,

Observ . 4. Satan doth practise upon the Saints by their own graces : he makes an advantage of their zeal ; by it ( that was his Gunpowder-plot ) to blow up their sick patient into despair , and them into ruine : Therefore forgive him ( saith the Apostle ) lest we should be circumvented or deceived by Satan ; for we are not ignorant of his devices : Where observe these Doctrines :

Doct. 1. That Satan is a learned and exquisite Artist in the Trade of deceiving souls . He is full of his cunning methods and devices .

Doct. 2. The Saints ( especially Ministers ) are , or should be well acquainted with the devices or plots of Satan . For we are not ignorant of his devices . Paul takes it for granted , that every Saint doth in some measure understand them : He is but an ill fencer , that knows and observes nothing of his Enemies play : But my discourse shall fix upon the former of these two , to treat of , namely ,

Satan is a learned and exquisite Artist in the Trade of deceiving Doctrine . souls . Or if you please , take it thus : Satan is a skilful artist , weaving up continual plots and devices to catch poor souls . He is full of methods and devices : as he hath an heart , so he hath an art to deceive —

Cui nomina mille , Mille nocendi artes .

Satan exercised this device against the Church of Corinth , and this incestuous man , to lull them asleep , lest they should awake the power of Discipline against his sin , by which he was in a way to get advantage . First , Against the incestuous man . And Secondly , Against the Church of Corinth .

1. Against the incestuous man , by their security to lull him asleep in his sin : He would lay him asleep in his sin , by laying the Church asleep from taking notice of his sin .

2. Against the Church of Corinth .

1. By making them guilty of his sin , not in doing , yet in partaking ; not in operation , yet in toleration : The Church becomes guilty of those sins she doth not bend the brows of Discipline upon : Church-officers make other mens sins their own sins , by not admonishing , reproving , and not drawing the bow of Discipline against them .

2. By infecting the Church of Corinth with more of the same , or the like sins in the long run . And therefore saith Paul , Know ye not that a little leaven leaveneth the whole lump ? 1 Cor. 5. 6. Paul was not ignorant ( here ) of Satans device : he knew that as one weed ( suffered to grow ) doth shed its seed , and beget many : As a stone cast into the water begets one circle , which by multiplication begets many more : So one incestuous sin ( tolerated ) would beget another , and it another , and that another : or the toleration of that scandalous sin would speak for the toleration of another : If they would digest incest , they would much more in time tolerate and concoct adultery and drunkenness , and I know not what well : But when Paul had wrought upon the Church of Corinth to deliver the offender unto Satan , observe how Satan doth spin a new thred of device against them , of which Paul speaks in this place . Well ,

You have heard the Doctrine , which is , That Satan is a learned and exquisite Artist in the Trade of deceiving souls . He is full of methods and devices : As he hath an heart , so he has an art to deceive .

1. I shall discourse how busie and skilful Satan is to undermine us . And then I shall arm you against his devices : and if you have skill in both these , you may walk the safer to Heaven .

I shall ( in the first place ) shew you how busie and skilful Satan is to undermine you : And that ,

1. Because he is a very intelligent creature . He is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and therefore hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : As the Holy Angels are wise to do good , so the lapsed Angels are wise and subtil to do evil . The Angels that fell , lost the goodness of their understanding , not the essence of their understanding : I say , Satan has lost the goodness of his understanding , but not the essence of it ; he can make pitfolds , and lay snares to catch poor souls . Satan is a very intelligent creature .

First , He is a great Scholar . And then , Secondly , He is a deep head-piece .

1. He is a great Scholar : exceeding well read . First in the Book of the Creature . And secondly in the Book of the Scripture .

First , He is well read in the Book of the Creature . He knows all natural things with the causes and secrets of them , and therefore can work marvels and wonders , though not miracles . And ,

Secondly , He is exceeding well read too in the Book of the Scripture : He studieth Scripture , not to convert , but to pervert poor souls : yet I say , he studieth hard the Scripture , and therefore he hath the Scripture at his fingers ends : as you may see in his Dispute with Christ : IF thou be the Son of Matth. 4. 6. God , cast thy self down : For it is written He shall give his angels charge concerning thee , and in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone .

Secondly , He is a deep head-piece . He hath a strong brain : he is not ( as we say ) a meer Scholar ; a man may be a great Scholar , and yet but a fool in other things : But Satan is not so , he is a very elaborate polititian : Eagle-eyed to carry about his designs very exactly . I will shew you in these seven following things :

1. Satan can trace or find out the temper and disposition of the heart . He can feel your pulse , and ( as the Physitian ) can find out your temper : I do not say , he knows the heart as well as God , but he knows our hearts better than our selves : I say , he feels the pulse , and finds out the darling sin ; he studies more our hearts than we our selves , and therefore we had need to be wary .

2. When he hath found out mans temper , his darling sin , he can lay a bait of Temptation suitable to it . He discerns a proud heart , or a covetous heart , and then he lays his Temptation to Harmonize with it . Thus you may see in Job , Jobs Oxen were plowing , and the Asses feeding beside them ; and the Sabeans fell upon them and took them away : and why Job 1. 15 , 16. the Sabeans ? The Sabeans were a thievish people ( inhabiting Arabia Felix ) given to Robbery ; now Satan finding out their temper , he presently sets before them rich spoils , these are a taking Object : See ( saith Satan to them ) , yonder is a brave prize for you , Jobs cattel . Satan finding out their disposition , he presents an Object to them , which hits it fully : Satan ( like a fisher ) baits his hook according to the appetite of the fish : and as Christ took men in their own Element : He appeared to man in the garden , like a gardener , so doth Satan , [ Fit fera , Fit volucris , Fit toto corpore serpens ] , becomes all things to seduce all men .

3. Satan is wise and watchful to take the fittest time for temptations . Thus he sets upon Christ , when Christ had fasted Matth. 4. 1 , 2. forty days , and forty nights , and afterwards was an hungry ; then the tempter came , he lays hold on this advantage : Observe , he would not come till Christ was hungry , to perswade him to turn stones into bread . Oh what a strength had this Temptation from the season ? Who would not make bread for himself , if he could , when he is hungry ? Hunger is keen : had Christ been full , there had not been such an edg upon , such a weight in the Temptation .

It might seem absurd to some , that Christ should answer the tempter , who was not worthy an answer , but a check and chiding , because his malice was incorrigible ; he was uncapable of any profit or edification : and holy things were not to be cast unto dogs .

But it is sufficient to us , that our Lord would and did answer the tempter . For

He did not answer for the tempters sake , but for our sake . For as he would be tempted only for our good , so he did entertain the tempter , and overcome him in that way ( that is , of answer ) for our good : for although he answered , none being present but the tempter ; yet he did answer , ( and it is recorded by the Spirit ) for the use of the whole Church , and the consolation of all Believers .

Thus how many doth Satan provoke to turn stones into bread , when he comes to them in their hunger ? Thou art in a strait , like to starve and perish ; turn stones into bread , that is , procure thy self meat and provision by unfaithful and sinful ways : This is indeed to turn stones into bread : so he came 2 Sam. 17. 23. to Ahitophel ( in the fittest time ) when he was in a passion , and saw his Counsel cheap , and at a low rate in the Court : And when Ahitophel was not followed , he hanged himself , and dyed .

4. Satan tempts by doing the like things which God doth . Thus he hardned Pharoahs heart , ( and for ought I know Exod. 7. 9 , 10 , 11. hindred his Conversion ) by doing works like the same miracles which Moses and Aaron did : When Moses turned his Rod into a serpent , the Magicians did so . And mark what follows , Pharaohs heart was hardned . Moses turned the waters of the River into blood , so did the Magicians . And what followed ? Pharaohs heart was hardned : Moses and Aaron Vers. 22. Exod. 8. 6 , 7 : brought frogs over all the land of Egypt , so did the Magicians .

Thus to blind the ten Tribes , and take them from the true worship in Jerusalem , Satan sets up a worship in Dan and Bethel , 1 Reg. 12. 32. and Jeroboam ordained a feast in the eight month , on the fifteenth day of the month , like unto the feast that is in Judah .

So you shall find Satan imitating Scriptural-truths , but with Adams on 2 Pet. 1. 20 , 21. p. 362. the addition of his own lyes : He had his Poets and Fabulists , whose Mythologies went for true reports : that the great Army of Senacherib was destroyed , both Isaiah and Herodotus agree , but Isaiah saith , It was by the Angel of God ; Herodotus saith , It was by an infinite number of Mice , which in the night-time did eat up the Leathers of their Armours , Targets , and Bridles , and hereupon they fled .

So the Gentiles had the same stories of Scripture , but under borrowed names , as Augustine observes : In allusion to the true History of Jonah , his fwallowing , and egestion by the Whale ; Herodotus writes of one Arion , who for his money being thrown over Ship-board , a Dolphin took him on his back , and being delighted with his musick , carried him to Tenarus , from whence he went to Periander at Corinth , informing him of his received injury , and strange deliverance .

Satan knowing that it was prophecied of Christ , that he Isa. 35. 6. should open the blind eyes , and the deaf ears , and make the lame leap like harts , and the tongues of the dumb to sing ; he feigned an Aesculapius , and gave out as strange wonders of him : And for better facilitating his purpose , called him the Son of God .

The Devil would make them believe , that the fensts of the Jews were derived from the Gentiles ; when indced they came to the Gentiles from the Jews : Plutarch saith , that some of the Jews feasts , yea , their Sabbath day , and the word Sabbas , was derived from the feasts of Bacchus ; but indeed the solemnities of Bacchus came from them , being not so ancient as Moses . And thus the Devil damns many a soul , by letting them do the like things which God doth in the Saints : Doth a true Saint believe ? Satan can suggest a motion like believing into the soul : Doth a true Saint repent ? Satan will do the like in some of his , and suggest something like repentance into the hearts of his : and therefore is he said to transform himself into an angel of light . How is Satan said to 2 Cor. 11. 14. transform himself into an Angel of light ?

When he suggests things that seem to savour of Piety , Zeal , See Annotat. upon the place . and Holiness , as if the motion proceeded from an Holy Angel : Whereas those things which he suggesteth , as he suggesteth them , tend wholly to Gods dishonour , and the souls ruine .

5. Satan tempts by dropping good things into your thoughts , when they should be employed upon other good things . Thus when you are praying or hearing a Sermon , there will come into your minds very gracious Meditations and desires , good resolutions of doing this or that good work , sometimes good affections , as of grief for your sins , and the like , all which were good at another time , but not at that time , because the Devil throws them in unto you , to take off your thoughts from the present duty : He will let your thoughts wander in Prayer , upon good things , that you may be never the better for that Prayer .

And he will raise up good and holy motions in you , whilst you are hearing a Sermon , that they might divert your thoughts from the present Sermon : Here our deceitful hearts will be ready to think that those come from the Spirit of grace ( oh cunning Devil ) , but the truth is , they come from Satan : for the Spirit of God hath no such office to draw away mens minds from hearing the word , nor to trouble mens minds in prayer , with thoughts impertinent .

6. Satan makes choice of such instruments to tempt by , as are likely to be most effectual . Thus ( you know ) he did Gen 3. 6. 1 Reg. 21. Job 2. 9. overcome Adam by Eve his second self : Again , thus he tempted Ahab by Jezzabel , a prevailing instrument . And thus he tempted Job by his wife : and thus he tempted Christ Matth. 16. 22. 23. by Peter , and therefore said Christ to Peter , Get thee behind me , Satan .

Satan can make use of our friends to do us hurt by : He tempts not only by himself , but by instruments ; and not only by such as are at a distance from us , but by those who are nearest in relation , and by those most : He can make a friend , a child , a wife , instrumental for our ruine : As Saul married his Daughter to David , that she might be a snare to him . 1 Sam. 18. 21.

6. Satan tempts us by our own selves . He makes use of our own reason or understanding to deceive our selves : he draws reason out of our own bowels to destroy us : and here you have the first particular , where you find how busie Satan is , and how skilful an artist Satan is to undermine us : he is a very intelligent creature .

2. Satan is armed with malice against souls . That 's a reason 2 Particular . Psal. 41. 7. that sets him upon devising devices against us : As David saith , All that hate me , whisper together against me ; against me , do they devise my hurt : And in another place , While Psal. 31. 13. they took counsel together against me , they devised to take away my life . So that hatred and malice is the root of plotting and evil devices against one : When we hate one , and bear him ill will , then we set upon devices against him . Now Satan is full of malice against God , and then against the Church and People of God .

1. His malice against God . To tempt men is a pleasure to his malice , thinking himself by this means somewhat revenged of God : As he that defaceth the picture of his enemy , when he cannot come at his person , easeth his spleen a little : so the Dog gnaws the stone , that cannot reach the thrower : so Satan makes it his work to raze Gods Image out of man , because he cannot reach God himself .

2. Satan is boundless in his malice against Gods People , and against the Church of God . Therefore saith Paul , . God is 1 Cor. 10. 13. faithful , who will not suffer you to be tempted ( namely by Satan ) above that you are able : As if he had said , Satan would with all his heart lay more upon you , than you are able to bear ; Satan would break your backs , if he were let alone , but God will not suffer it . Observe here these four things :

1. Satans extream malice is seen in tempting us against God , and in tempting God against us . He doth not only tempt us to sin against God , ( that were malice enough ) but when we little think of it , when we are asleep , or in our business , he is trying and tempting God against us : O extream malice ! Thus God himself acknowledgeth in Job , Thou movedst Job 2. 3. me against him , to destroy him without cause . Pure malice stirreth up Satan against the People of God ; though he always pretends somewhat in them , yet the cause is in himself : and therefore Satan hath two names in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a tempter . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , slanderer or accuser , noting his two special works , Temptation , Accusation .

He solicites good men to do evil against God ; hence he hath his name , the tempter ; and he solicites God to conceive evil of good men ; and hence he hath his name , the slanderer , or accuser .

2. When Satan cannot obtain against us , by one means , he endeavours it by another . He will not give off for the loss of one game : he is not wont to give his cause over for lost , because he cannot carry it at first : he will try , and try again . As it was with Balaak , when he sent for Balaam to curse the Numb. 23. 27. people , and saw the business did not prosper ; Balaam could not curse them ; he brought him to another place , Come ( faith he ) I pray thee , I will bring thee to another place : peradventure it will please God that thou mayest curse me them from thence ; though you could not do it in one place , you may in another : Satan ( if he cannot work his will one way ) will try a second or third ; and observe , that when Satan tryeth a second means after a first , he tryeth a way more probable and efficacious for his ends than the former .

3. When a weaker will not do it , he provides stronger means : As God in punishing or chastising sinners , when a lesser Judgment will not humble them , he sends a greater : God comes not only with another , but with sorer Judgments : I F ye will not yet for all this hearken unto me , then I will punish ye seven Lev. 26. 18. times more for your sins . So Satan , if you will not hearken unto him in one temptation , he will tempt you seven times more , and seven times stronger , as he did Job . Job 2. 5. Job . 1. 14 , 15 , 16 , 19.

Before he got leave to touch Jobs cattel and goods , and to touch Jobs Children , Sons and Daughters , here was one greater than the former : for a mans children are more than all that he hath in the world besides : A mans children are himself ; in every child is the Father multiplied : the child is the Fathers bowels , and therefore this affliction reached to the very bowels of Job . Then after all this , he gets leave to smite Jobs body : Put forth thine hand now , and touch his bone and his Chap. 2. 5. flesh , and he will curse thee to thy face .

And this is greater still than the former : Jobs children were near to him , but himself was nearer : and therefore said Satan , Touch his bone and his flesh , that is , afflict his body ; the bone and the flesh are the two chief parts , the material parts of the body : of them the whole Fabrick doth consist .

The bone is as the stone or Timber in this house , and the flesh is as the Lime and Morter , filling of it up : Touch this , faith Satan ; and here he aims at sore affliction : for if he had said only thus , [ Touch his flesh ] that might have been made affliction great enough : But when he saith [ Touch his bone and his flesh ] , he aims at deep affliction : Touch him so , as that his very bones may shatter , that the very pillars may shake : Touch him so , as that the pain and distemper may sink into his very bones , into his marrow ; the bone it self is a part without feeling , yet to touch the bone , impotts the greatest pain that can be felt .

4. Satan , if he prevails at the first on-set , in the beginning of a temptation , he drives on furiously , and takes advantage to rout the whole soul : As a Troop of Horse , that having once broke the rank , goeth on fiercely , hoping thereby to rout the whole body ; so doth Satan : you may see it in the pitcht battel which he sought with Peter : Peter ( you know ) goeth after Jesus to the high priests Palace , there Peter unawares doth ( as it were ) draw out into the field . Well , the Devil resolves to enter into Battalia with him , ( Simon , Simon , saith Christ , Behold , Satan hath desired to have you , that Lnk. 22. 31. he may sift you as wheat ) : And there he doth first skirmish with Peter , and sends out a Damsel against him , Thou also Matth. 26. 69. 70. wast with Jesus of Galilee : but he denied before them all , saying , I know not what thou sayest .

Here she breaks the rank , and gets in upon Peter : and what doth Satan do now ? He drives on furiously , takes the present advantage , and sends another maid , and she chargeth him more strongly : for she saith to them that were there , This Vers. 71. fellow was also with Jesus of Nazareth . Mark ye [ this fellow ] , and she saith it unto them that were there round about him : A worse charge than the former , And again he denieth with an oath : But Satan follows on still , and now draws up Vers. 72. Vers. 73. his whole body against Peter , After a while came unto him [ they ] that stood by ( a stronger multitude still ) , and said unto Peter , Surely thou also art one of them , for thy speech bewrayeth thee . Vers. 74. Then began he to curse and to swear , saying , I know not the man . And now he routs Peter , and disperseth all his forces ; for saith the Text , He began to curse and to swear , saying , I know not the man : And here you have a second particular , Satan is armed with malice against souls .

Thirdly , Satan is armed with pride : As David saith , The 3 Particular . Psal. 10. 2. wicked in his pride doth persecute the poor : Let them be taken in the device they have imagined .

Fourthly and lastly , Another reason that helps Satan on well 4 Particular . in his devices , is , because he hath a large conscience . Indeed he hath no conscience ; Satan hath conscience of sin , but he makes no conscience of sin ; he hath conscience of sin , that is , smiting him with sense of guilt ; but he makes no conscience of sin , and therefore can do any thing : As a man that makes nothing of sin , to swear nor lye , he may carry on any design , he may grow rich : Now the Devil is such , he will swear , and dissemble , and lye , and therefore may carry any design on foot : He did lye to Eve in paradise : and he was a lying spirit in the mouth of Gen. 3. 5. 1 King 22. 22. Ahabs Prophets .

Vse 1. The first Vse is this , If Satan be so learned and exquisite an artist in the Trade of deceiving souls , then let us not be ignorant of his devices , as the Apostle saith , but be fore-warn'd , and fore-arm'd . In the handling of this Vse , I shall discover Satans plots and temptations : Satan doth tempt men , First , Before conversion . Secondly , Satan tempts men in conversion . And thirdly , Satan tempts men after conversion .

1. Satan tempts men before conversion , that they may not be converted .

First , To delay their repentance till they be sick : When we are sick , then we will repent : Pain and weakness of body is no advantage to repentance , and returning unto God : it unfits the soul for action : Hence observe what the Apostle James saith , when he reckons up the several conditions of the Saints : Is any among you afflicted ? let him pray : [ he speaks Jam. 5. 13 , 14. that in general ] but saith he , Is any sick among you ? let him call for the elders of the Church , and let them pray over him : As if he had said , a sick man can hardly pray for himself : Is any among you afflicted ? let him pray : In afflictions a man can pray for himself : But is any sick among you ? Let him call for the elders of the Church , and let them pray over him : As if he should say , a sick man cannot pray for himself : he hath enough to do to wrestle with his pain and conflict : he hath need to call others to pray for him : A diseased body unfits the mind for holy duties : and therefore sick Hezekiah's praying , Isa. 38. 14. is called chattering ; like a crane or a swallow , so did I chatter : The pain of his body wrought such a disquietness and uncomposedness upon his spirit , that he could not pray , but chatter ; or [ like a crane or a swallow , so did I chatter ] , that is , I Annotat. could not speak , but sigh and groan ; or , I was so full of pain , that my Prayers were very quick and short : not sentences , but words , not words , but syllables : not plain syllables , but chatterings : How pitiful then are they mistaken , who put off repentance till their bodies be in pain , till they are sick or weak ? They do it upon this ground , because when the body is sick , they think repentance is easie : It is quite otherwise .

And therefore did Satan aim to make Job sick : Satan was Job 2. 5. confident to trouble the mind of Job , by casting Darts and Diseases into his body : by making Job sick , he hoped to make Job blaspheme and curse God ; Touch his bone , and his flesh , and he will curse thee to thy face . If Satan thought by pain and sickness to make Job blaspheme God , Dost thou think that pain will be an advantage to thee to turn to God ?

It is said in Revelations , at the pouring out of the fourth Chap. 16. 9. vial , when they were scorcht with great heat , they blasphemed God , and they repented not , to give him glory : Let wicked men be scorcht with a feaver , or with a pestilence or sickness , and 't is the way to make them blaspheme God ; and therefore 't is a woful thing to put off repentance to a pained body : pain in its own nature , fits us rather to blaspheme and fly upon God , than fly to God .

Never think ( it is one thing what God may make use of ; but do you never think ) to have help for the cure of your souls , by the diseases of your bodies : Usually we find , that either sick persons repent not , or theirs is but a sickly repentance : Indeed a long and lingering sickness may do much ; there is a time wherein the understanding may act deliberately , and the work may be digested : but a short sickness , and a short repentance , such as it is , I ever doubt of .

I say , Satan tempts before Conversion , namely to hinder us from entring the ways of grace , and to keep us out of Christ : For , if we be once in Christ , we are gone from him ; he can hurt us no more than he can Christ : and you may see how far his malice can reach , The seed of the woman shall break the serpents head , that is , his power : The seed of the serpent shall bruise his heel , that is , his humanity . When thou art once in Christ , he can bruise but thy heel , he may stir up affliction , bring thee to thy grave , but shall never bring thy soul to Hell .

At the best , pain can but restrain your lusts , it cannot heal them : A disease can but abate the acts of sin , it can never destroy the life of sin : Death it self cannot kill sin : the sins of wicked men live , when they are dead : The grave cannot consume them : nor the fire of hell waste their strength : the sins of unbelievers shall remain , not only in their guilt , but in their power to all eternity .

Quest. But how does Satan hinder our conversion ?

Answ. By kindling a stronger love in us to sin . There is in all men by nature a love to sin , and Satan comes and blows that fire into a flame , and so our love becomes predominant : and afterwards it becomes a great work to un-love that sin .

2. Satan tempts the unconverted these two ways :

1. By inspiring his false Prophets and Ministers . Thus he 1 King . 22. 22. 1 King . 22. 4 , 5. devised Ahabs destruction : I will go forth , and I will be a lying spirit in the mouth of all his prophets . And again , Ahab King of Israel asked Jehosaphat King of Judah ( who came to see him ) whether he would go with him to Battel to Ramoth Gilead ? Well , the King of Judah promised the King of Israel , and told him , saying , I am as thou art , my people as thy people , my horses as thy horses : Afterwards Jehosaphat said nnto the King of Israel , enquire I pray thee , at the word of the Lord to day : Then the King of Israel gathered the prophets [ that is , Vers. 6. the false prophets inspired by Satan ] together , about four hundred men , and said unto them , Shall I go against Ramoth Gilead to battel , or shall I forbear ? and they said , go up , for the Lord shall deliver it into the hand of the King . Consider it seriously , They that admininister the Oracles of God , are the greatest mercies , or greatest curses : When they drop from their lips nothing but Gods mind , they are mercies ; if not , they are curses .

2. Satan tempts the unconverted , by numbering more false prophets than true . For when Satan cannot act for Truth on his side , he will act by number : He will weigh the balance by number , when he cannot by truth : he will disgrace truth by the greatness and multitude of number against it : for he knows what will take among carnal and ignorant men : they are carried with quantity more than quality : What are you ( saith Satan , that are but one or two ) wiser than so many ? Can truth sit upon the lips of so few ? If it were truth , why should not others know it as well as you ? Why should so many be ignorant of it ? Thus he carried his device upon the wings of multitude against Ahab : to hatch his design against 1 Reg. 22. 6. Ahab , he did sit upon the spirits of four hundred prophets , against one Micajah : so there are many loose lives against one Christ : though there be many ( now a days ) that teach men by their words and doings , that men may live loosely ; yet Christ saith , Broad is the way to destruction , and narrow is the way to life : So that the fewness of those that carry on the way to life , is a Testimony of the truth of it .

3. Satan tempts the unconverted , by putting men out of conceit with the godly , that they are proud and Hypocrites .

Secondly , Satan tempts men in conversion : He can play his part here also : he is cunning everywhere to destroy : if he cannot keep sinners from conversion , he will hinder them in conversion : Now Satan temps men in conversion ,

1. By putting hard thoughts of God himself into them ; and therefore no marvel if they have hard thoughts of godly men : When such a soul is coming unto God , he is by Satan way-laid with this , namely , that God will never pardon him ; he would repent , but dares not : he takes God for his Enemy : Satan would fain make a poor soul that 's coming unto God , think that God is his Enemy , and will not save him ; it is one of his Master-pieces to bring the love and good-will of God into suspition : Oh! saith he , why should I repent ? I shall not be accepted : and this is no small weapon .

And thus Satan deals with grown Saints , and strong Christians ; and therefore surely the temptation is a strong Engine , it hath more than ordinary strength in it : He practised thus against Job 1. 16. Job , The fire of God ( saith the messenger ) is fallen from heaven , and hath burnt up the sheep : Mark ye , why did Satan consume Jobs sheep with fire ? He stirred up the Sabeans Vers. 14 , 15. to take away his Oxen and Asses , and why not the sheep ? why , to provoke Job ( if he could ) to be passionate against God , and ( for that was his great design ) to curse and blaspheme God , to beget an opinion in Job , that God was now his Enemy , as well as Man : The fire of God is fallen upon the sheep , thou canst not put this off as thou mightst do the other , and say , this is but the malice or covetousness of the Sabeans , that rob me of my goods ; no , thou shalt see now , that God himself is angry , heaven frowns upon thee , the fire of God consumes thee : Turn over the Records of all antiquity , and see whether ever God dealt thus with any , but those cursed Sodomites , upon whom God rained fire from heaven : Was God their enemy in that punishment ? Behold , he sends such an one upon thee ; though God hates nothing so much as sin , yea nothing but sin , yet he would fain save the sinner : Now then bring your souls to this , either I will be a natural man still , or else I will get into Jesus Christ : Sirs , If you live in sin , you will lose your souls : if you throw away sin , you shall be received into the bosom of Christs love .

2. In conversion one device by which Satan tempts is , when poor creatures are coming home to God , to fright them with fearful blasphemies . As for example , he will first tempt or suggest to thee , that there is no God ; and this temptation springs immediately from Satans hatred of God : he would annihilate God .

But now to oppose Satan in this his device , how shall I encounter him ? Thou must arm thy self against this temptation , thus :

Answ. 1. Tell him , Satan thou knowest there is a God : thou wouldst have me believe there is no God , and yet thou knowest that there is a God : The Devils also believe [ that is , that Jam. 2. 19. there is one God ] and tremble .

Answ. 2. ( And observe it ) : in that the Devil tempts thee , that there is no God , should be a means and argument to thee to believe more certainly that there is a God : Satan would keep you from believing that which he cannot but believe : And this should be a strong argument to make us believe that there is a God : for were there no God , the Devil would never tempt to think that there is a God .

3. Another temptation to men in conversion is this , My heart is hard , I cannot repent of sin : I cannot be sorry for my sins .

Oh! you must venture your soul upon Jesus Christ , for free pardon and justification ; you must take Christ , and he will give you a soft heart , he will give you repentance unto life : Acts 5. 31. You must take Christ for pardon , and for repentance also , that you may be pardoned .

Quest. But may I before I repent , take hold of Christ for pardon ? May one that cannot repent , lay holy and lean upon Christ ?

Answ. 1. There 's difference between one that cannot repent , but would :

2. And one that doth not repent , and will not ; cares not to repent .

1. He that doth not repent , and will not , he may not take hold of Christ , nor lay claim to him .

2. But he that cannot repent , but would , he may lay hold of Christ , that he may repent : and he will go to Christ ( nothing shall stave him off ) to fetch repentance from him : I say , he may go to Christ for repentance : See how David did do so , Create in me a clean heart , O God , and renew a right spirit within me .

There are two snares and nets which the Devil sets for people .

1. One is , that they hope to be saved by Christ , and never care to be humbled , nor to be sanctified : and in this the prophane are caught .

2. Another snare which Satan layeth , is to make men labour for Humiliation , Holiness , Mortification , Obedience , and not labour to believe : and in this well-meaning people are caught . For the first :

First , They that hope to be saved by Christ , and never care First snare . to be humbled , nor to be sanctified , these are sadly in Satans snare : he holds them deadly : for Faith which justifieth , makes holy , though it doth not justifie by its holiness : Faith makes thee a new creature : that Faith is none of Gods making , that doth not make thee a new man : And therefore it was the speech of Francis Spira , in his desertion and anguish of spirit , Pag. 114. I will not ( saith he ) derogate from the certainty of saving-faith , and the promises of the Gospel , for they are most sure ; but yet take heed of relying on that faith that works not a holy and unblamable life , worthy of a Believer ; believe me ( quoth he ) it will fail , I have tryed it : and therefore he much commended to them the Epistles of Peter , which press sanctity and chastity .

Secondly , The other snare which Satan layeth , is to make men Second snare . dig and labour in the Mines of Humiliation and Holiness , and subduing their sins , and not take pains to believe .

1. Here 's labour in vain , for that which can never bring thee Christ , nor salvation , and that Satan knows , and therefore puts men on it , to make them spend time and pains to no purpose : he puts them in a way where Christ is not , that they may not find Christ where he is : As Rahab sent the men of Josh. 2. 5 , 6. Jericho away towards Jordan to seek for the spies , when she hid them in the stalks of flax : So Satan sends men a travelling after Christ over Hills and Dales , over the hills of Duty , and high strains of Holiness , and days of Humiliation : And therefore as Christ said to Martha , so say I to these , Ye are careful about many things [ how to subdue your sins , and be humbled for them ] but one thing is needful , that is , to come to Christ , and believe in him : do this , and you shall be saved .

2. When ye have believed and received Christ , then you shall be able to do all things ; then you shall have , 1. Mortification and Victory over your lusts . 2. Sanctification and Ability to duty , and not before : These be the Births of believing ; you must believe before you can have these : As a woman must be married to a man , before she can have lawful children by him : Were it not a simple thing for a woman to expect children legitimate by a man , and then she would marry him ?

As absurd it is to expect , First to have legitimate graces in the soul , and then to believe , to be sanctified , and get victory over sin , and then to believe in Christ ; for Faith ( which doth espouse thee to Christ ) is the cause of all true Mortification and Holiness , as marriage is of children : As the Apostle tells you , Ye are married to another , even to him who is raised from Rom. 7. 4. the dead , that we should bring forth fruit unto God . Christ is ( as it were ) the Father of all our graces ( of him we received grace for grace ) ; and when he hath married us to himself , he begets them in us .

Of his grace he conveys grace to us , and he never doth it but by our Faith in him : for it is by Faith that he lives in us , and we in him : and holiness is the means by which Christ after he is believed in , brings them that believe in him , to salvation .

And this removes that objection that troubles many , repentance Act. 2. 38. and conversion is requited to pardon of sin : Repent and be baptized every one of you in the name of Jesus Christ , for the remission of sins , and ye shall receive the gift of the holy Ghost . Again , Repent ye therefore , and be converted , that your sins may Act 3. 19. be blotted out , when the times of refreshing shall come from the presence of the Lord . Once more , For him hath God exalted Act. 5. 31. with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins . How then shall I believe his promise of mercy to the pardon of my sins , that cannot clear my Conversion to my Conscience ? None can enter into the Kingdom of God , except they be born again of the John 3. 3. Rom. 8. 13. spirit : If I live after the slesh , I shall dye .

Here are two questions consounded , they must be distinguished and taken asunder .

1. What manner of persons they be whom God admits into Heaven ?

2. What manner of persons may receive . Christ unto Justification of life ? For the first ,

1. God indeed receives none into Heaven , but those on whom he hath written the golden Characters of sanctification .

And now brethren , I commend you to God , and to the word of Act. 20. 32. his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . For the second , who may receive Christ ?

2. I say , any one ( whoever he be ) that finds his own guiltiness and death , and is affected with it in his heart . Every burdened sinner , hearing Christ propounded in the Covenant of Grace , with this only condition of believing in him , may come to him for life .

Christ and the Covenant of Grace is offered to unregeneraete Mr. Wilson Help to Faith 80 , 81. Ibid. men , who being enabled by Gods Spirit to perform the condition [ which is to believe in Christ ] Christ is theirs .

A man must not stay to receive Christ , till he first find in himself regeneration and repentance towards God , which is wrought out of it : but he must first believe , that in Christ he may receive the promised Spirit unto his new creation , or conversion unto God : for Christ is given , to give us these things : he is sent to bless men , in turning them from their sins : And Act. 3. 26. Act. 5. 31. him hath God exalted with his right hand , to be a prince and a saviour , for to give repentance to Israel , and forgiveness of sins .

And therefore we are not to look first to find Repentance and Conversion in our selves , and then come to Christ to obtain forgiveness ; but we must seek both in him : we must take Christ , that we may have these from him : as the woman that had an incurable Issue ,

1. Believed that she should be healed , if she touch't the Hem of Christs garment .

2. She ventured and resolved in her self to touch him .

3. Upon the touch , felt in her self that she was healed ; so poor sinners that feel loathsom diseases of sin in them , are to go . and venture to touch Christ , and to expect pardon and ho liness from him : And therefore see your error , you who will not believe , till you have first grace strengthening you to duty , and subduing sin in you : if you could clear up your Conversion , and find these things in you , then you could believe , and not else ; and therefore thou must first believe in Christ , before thou canst clear up thy Conversion to thee : To answer this Branch , how shall I believe , till I clear up my Conversion ?

Thirdly , There is a double Act of Faith .

1. There is ( indeed ) an act of Faith which cannot be had Mr. Arcker , P. 30. till this be had , which Divines call the reflect act : where by a soul believes that it doth believe , believes that it is in Christ , bebelives that it is in a saved condition ; before this act can be , there must be repentance and holiness , and tryal of our graces . Examine your selves , whether ye be in the faith : prove your own 2 Cor. 13. 5. selves : know ye not your own selves , how that Jesus Christ is in you , except ye be reprobates ? This act presupposeth Faith , and is a knowing , that we have Faith : This is not the necessary means to salvation , but to assurance and comfort .

2. There is another act of Faith , namely the direct act , which is believing : not a believing that I do believe ; nor a believing that Jesus Christ is mine : but a believing on Christ , that Christ may be mine , and that I may be saved and sanctified by him : and this must be before we can repent : we must not stay from this act of Faith , till we can clear up our Conversion to us ; but believe in Christ , that we may love God , and clear up our Conversion to our selves : For ( mark you ) Faith is one part or grace of thy Conversion : Thou canst not clear up thy conversion , till thou dost believe ; surely , then thou must first believe also in Christ , as well as repent , that thou mayst clear up thy conversion to thy soul . And therefore when Satan shall tempt thee , what hast thou to do to cast thy self upon Christ , seeing thou knowest not that he is thine ? What right hast thou to put thy self on Christ , and art not sure he is thine ? Oh , saith a soul , if I might trust my self on Christ , I would .

Thou mayst cast thy soul upon Christ , before thou knowest Note . him to be thine : Observe , there is a twofold trusting and relying upon Christ : 1. The one is at a venture , without a perswasion Mr. Archer , p. 20. of an Interest in him , grounded on Gods free offer of him to all sorts of people : This is the ground of our first believing , on our first coming to him , and entertaining of him ; for if this were not , people would never receive him : This seems to be no more than a confidence in his ability and willingness to save all that come to him : Thus the man that had the leprosie , came and cast himself on Christ at a venture : he knew that Christ could heal him : and therefore faith he , Lord , if thou wilt , thou canst make me clean . He is not sure that Christ would heal him , only makes a venture upon the pleasure and goodness of Christ to heal him .

2. The other is a more certain thing , grounded on the Knowledg of an Interest in Christ : Because a soul knows it hath Christ for its own . therefore it rests on him confidently for salvation . This [ trust ] follows the Knowledg of our believing , and is a further act and degree of Faith , and comes after our coming to him , and receiving of him : The Lord is my rock , and my fortress , Psalm . 18. 2. and my deliverer : My God , my strength in whom I will trust ; my buckler , and the horn of my salvation , and my tower .

O my God , I trust in thee , let me not be ashamed : let not mine Psalm . 25. 2. enemies triumph over me .

And therefore poor sinners , let me ( oh let me ) invite you to Jesus Christ : I tell you , Christ and Justification by Christ , are free for any person whatsoever , to obtain by believing : See John 6. 35 , I am the bread of life : he that cometh to me , shall never hunger ; and he that believeth on me shall never thirst : [ He that cometh , he that believeth ] that is , any one that cometh , any one that believeth : It is an indefinite proposition , and is equivalent to an universal : It is as much as to say , whosoever comes ; as it is elsewhere expressed , [ That whosoevrr believeth in him , John 3. 16. should not perish , but have everlasting life ] that is , any person whosoever may [ upon believing ] obtain Christ and Life by him : The meaning is not only , that Christ is free for all sorts of people ( for all sorts of people shall actually have Christ , because God hath his elect of all sorts , both poor and rich , bond and free , Jews and Gentiles , young and old , men and women , wise and foolish , one nation and another ) ; but that there is no particular person in the world ( to whom the Gospel comes ) who may not by believing have Christ and Salvation by him : Christ is so freely tendered to all comers , to all receivers , to all that believe in him , that there is no person of any Countrey or Condition , of any Age or Sex , or Sins whatsoever , but by believing he may have Christ , and Grace , and Holiness by him .

This was typified by the years of Jubilee : In those years any servant of the Hebrews might go from his master , and be set free , if he would accept of it : which did teach and typifie , that any person whosoever , that is by nature a servant unto Sin and Satan , might go out , be set free by Christ under the Gospel , if he would accept of it : for the years of freedom , and of Jubilee , typified the year of grace by Christ , as you may see in Luk. 4. 19 , where Christ is said to preach [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] , Ainsworth . the acceptable year of the Lord , that is , the Jubilee : for he dying Lev. 25. 10. in the last Jubilee that ever the land had , set all free for ever that would receive him . So the brazen serpent was a figure Numb. 21. 8 , 9. of Christ : Now the law of the brazen serpent was this , That if a Serpent had bitten any man , when he beheld the serpent of brass , he lived : Every one ( saith God ) that is bitten , when he looks upon it , shall live . What 's the meaning of this ? That whosoever believes in Christ ( mark ye , whosoever , any Joh 3. 14 , 15. one , every one that will look upon him , and believe in him ) should not perish , but have eternal life , as himself expounds it .

The brazen serpent was free for any Israelite that was stung , any one might go and look on 't , and be healed ; so Christ is free for any sinner that would be healed , as he explains it : God so loved the world ( that is , the Gentiles as well as Jews ) , that whosoever believes in him , shall not perish , but have everlasting Vers. 16. John 12. 32. Mark 16. 15. Vers. 16. life . And in another place , And I , if I be lifted up from the earth , will draw all men to me : And therefore Christ appoints his Disciples to preach the Gospel to every creature ( that is , to every man and woman ye meet with , to any Gentile , as well as to any Jew , ) and then adds , He that believes shall be saved . Christ then ( and salvation by Christ ) is free for any person , if he will believe .

Indeed where the Gospel is not preached , the people are not commanded to believe ; and so obedience cannot be exacted from them , nor they punish't for the want of it : yet the commission of mercy and pardon given out , is no way limited [ in regard of persons ] but tenders mercy and pardon without restriction of persons upon believing : and therefore where-ever it comes , it offers Christ and Salvation free for every person of them whatsoever , to be obtained by believing .

In a word , this was typified by the Proclamation of Cyrus : ye know their coming out of Babylon was a figure of our coming 2 Chr. 36. 23. out of our spiritual captivity : Now the Proclamation of Cyrus ran thus , Who is there among you of all his people ? The Rev. 22. 17. Lord his God be with you , and let him go up . Like that in the Revelations , Whosoever will , let him drink of the water of life freely .

Any Jew might have liberty and freedom from captivity , upon the terms of accepting it , for it was granted to all whosoever , to depart , that would depart : Now , though it is true , all did not take it , and so were not delivered ; yet freedom was free for every one that would accept it .

And therefore , sinners , I do here invite ye all to come to Christ , not only for pardon , but for grace , and for conversion and repentance : It is true , he will never give you pardon without conversion , but he will give you conversion for pardon : Do not keep off from Christ , till ye are converted ; but go to Christ for conversion ; he will receive you all , if you will all go to him .

I am a most loathsom creature , a most loathsom wretch : and Object . will God look on me ? will he love me if I go to him ? May such a vile loathsom sinner as I go to so a Holy God ? will God put me into his bosom ? And therefore when a poor soul is enlightned to see his sin , he is at a stand , he dares not go and converse with God for a pardon : Arm thy self against this Temptation , in these following things I shall give you .

1. Therefore if thou art loathsom , thou hast the more need Answ. to go to God , that thou mayst be cleansed : because thou art loathsom , thou hast the more need to fly to him : Thy foulness and loathsomness should not stave thee off from Christ , but drive thee unto Christ : because men have filthy diseases , therefore they go unto the Bath : because Naaman had a leprosie , therefore he went and washed in Jordan : so because thou hast dirt on thy soul , go to the blood of Christ to wash thee .

2. Though God be holy , yet he will receive loathsom sinners when they come to him , that they may be purged : As when Isaiah cryed out , Wo unto me , I am undone , because I am a man Isa. 6. 5. of unclean lips . Thou thinkest thy self undone ( because thou art unclean ) if thou goest to God ; and Isaiah thought himself undone ( because he was unclean ) in that God came to him : But what then ? what was the issue ? Then flew one of the Seraphims Vers. 6 , 7. to me , having a live coal in his hand , which he had taken with the tongs from off the Altar ; and he laid it upon my mouth , and said , Lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged .

Isaiah crys out , I am undone , because I have seen the Lord , and am unclean : But the Angel saith , Be of good cheer , thine iniquity is taken away , and thy sin purged . Soul , thou sayst thou art unclean , but wouldst thou be purged ? I dare not go to God , because I am unclean , but wouldst thou be purged ? Then thou shalt have a live cole from his altar , a holy cole dropt down from heaven : He will baptize thee with the holy ghost , and with fire .

3. If loathsomness of sin should keep us off from going to God , then none should ever be saved : because loathsomness and uncleanness is the state of every man : But we see God hath entertained loathsom sinners , say they , why not me ?

4. Thou art loathsom and filthy by sin ; well , thou canst never cleanse thy self : thou art not able to put beauty on thine own soul ; thou canst not thy self wash one drop of dirt off thy nature , and therefore surely thou mayst and must go to Christ , that he may cleanse thee , else it will never be done : As the Apostle tells us , The blood of Jesus Christ his Son cleanseth us from 1 John 1. 7. all sin .

Object . God saith in one place , He desires not the death of a sinner : and yet he hath appointed men to damnation . How can God be just in this ? God hath appointed all things from eternity : If he hath appointed me to salvation , I shall be saved ; and if God hath appointed me to damnation , I shall be damned , whatever I do .

Answ. Thou art not to look to Gods Appointments , but to Gods Commandments . God doth not first shew people that he hath elected them , and then and thereby perswade and bring them to believe : But election is concealed as a secret thing : and by Gods offering Christ freely to every one to be had by believing , his free offer doth encourage them to believe ; and God giving them the gift of Faith , they believe , and come to know that they are elected unto life eternal .

There was never in the Divine will , any such decree of damning any man , though he should believe and live holy : yea , God hath established and published unto all men a quite contrary decree , that whosoever believeth in his Son , shall not perish , but have John 3. 16. everlasting life .

You must lay hold on Christ , and hang there , and continue hanging there .

Object . But I shall never hold out : It is to no purpose at all for me to lay hold on Christ , for I shall not hold my hold , I shall be beaten off again .

Answ. 1. It is true , you should be beaten off again , you could not hold your hold , did you lay hold either by your own strength , or upon your strength ? But when you lay hold on Christ , you are kept not by your own power but by the power of God through faith unto salvation . When you lay hold 1 Pet. 1. 5. on Christ , Christ layeth hold on you , and keeps you safe by his power for heaven : before a man casts himself upon Christ , or is in Christ , he is his own keeper , and therefore hath but a poor keeper .

2. Another soul-staying argument to assure thee of thy keeping , thy perseverance , is this , When once a soul is taken into Christ , it hath not only all sins past pardoned , but also pardon laid up for all sins to come : There is forgiveness with thee , Psal. 130. 4. that is , there 's a perpetual stock of pardon going in God for all our daily sinning ; and therefore doth Christ bid us still pray , Forgive us our trespasses , because there lye pardons with God ready before-hand for all sins that we do act , as well as for what we have acted . And for all that is to come , as well as for that which is past : And therefore Paul tells you , There is no Rom. 8. 1. condemnation to them that are in Christ Jesus , that is , after they are in Christ , there is no instant of time , wherein it can be said , that they are under the sentence of Condemnation : Now were it not that there is pardon laid in before-hand for all sin that is to come , it might , upon every acting of a new sin , be said , that now they are under condemnation : for if the least sin be not pardoned , there is condemnation : but this cannot be .

3. Perseverance is a gift that is purchased by Christ . Christ hath as truly and as really laid down his blood to purchase thy perseverance as thy pardon : and therefore canst thou be sure of any thing by vertue of Christs purchase ? thou mayst he as sure of perseverance . God knew at first , that thou couldst no more keep thine hold on Christ , than thou couldst at first lay thine hold on Christ : And therefore ,

To you that mind not Christ at all , but are still bent upon your lusts , and sins , and will not let him rule over you , oh receive Christ , be exhorted to come in , and believe in him : Else ,

1. You shall have as much fear of Christ , as of God : and as much danger from Christ , as from God : for Christ will be angry with you , as well as God : Kiss the Son lest he be angry , and ye Psal. 2. 12. perish from the way .

2. Such shall not only perish , but perish worse than others ; they are dead already , but shall dye worse : they are faln in Adam , but shall fall further : And Simeon blessed them , and Luk. 2. 34. said unto Mary his mother : behold this child is set for the fall and rising again of many in Israel , and for a sign which shall be Matth. 10. 12 , 14 , 15. spoken against . One Text more , And when ye come into an house , salute it . And whosoever shall not receive you , nor hear your words , when ye depart out of that house or city , shake off the dust of your feet . Verily , I say unto you , It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment , than for that city . And thus I have shewed you how Satan hinders thee in conversion , by tempting thee , that thou canst not believe thou art dead in sin ; arm thy self against this temptation thus : I know I cannot belleve of my self . And this is the first thing thou must do , namely , to believe that thou canst not believe of thy self : and thus thou mayst overshoot Satan in his own Bow : and when thou seest thy self so lost , that thou canst not believe of thy self , thou art a step in thy way to heaven : And know this , that it is the condition of all , till they have new hearts and new spirits .

And now observe ; you that will not believe till you are sanctified , and find something in your selves .

1. You keep your selves off from believing : for you cannot believe that Christ is yours , till you believe in Christ .

2. 'T is pride in you , that you will not have all ground of hope and mercy to be in God , and none in your self : For ( observe it ) you will ground your salvation only on Christ ; but you must see somewhat in your selves , before you will believe .

3. You Eclipse the shining forth of Gods free grace : you darken its Beams : for Gods grace is free grace : now whilst ye will not believe , but first will be able to do somewhat , you make not Christ nor Justification a free gift ; nor can it be free grace in God : and so whilst you do not see Gods free grace , you do not exalt him , nor magnifie him so much as you should .

4. It is a darkning of Gods Truth , for you dare not venture yours souls on Gods bare word , but you must see somewhat done in you , before you will credit him : for though he saith , that whosoever comes to Christ , and believes in him , shall be saved and sanctified , yet you will not believe , till ye find your selves sanctified , and so dare not trust his word ; and therefore it is that the Scripture makes an unbeliever , to make God a 1 John 5. 10. lyar .

5. You totter your assurance , and make it reeling and unstable ; Timo. Rogers in his right way to believe , p. 93 , 96. for if you ground your assurance upon your graces , then as they have risings and abatings , so will your assurance rise and fall , ebb and flow .

Oh then , be exhorted to believe : for you that believe but weakly , oh believe more , and strengthen your Faith : for you that believe but weakly , you wrong God and Christ , and your selves very much , as if Christ the second Adam were not as good to help you , as the first Adam was to hurt you

Vse last , I shall conclude with this point : look for a day of temptation , and prepare for a day of temptation .

First , Look for a day of Temptation : For ,

1. Man is born to temptations . Although affliction cometh not forth of the dust , neither doth trouble spring out of the Job 5. 6 , 7. ground : Yet man is born unto trouble , as the sparks fly upward . Mariners that go in Ships on the Sea , look for storms : This world is a Sea of troubles : Travellers look for thieves and encounters .

This life is the Field of tryals , and therefore you must look for Battels : Soldiers in the field stand in Battalia ; whilst you are in this world , you are in your enemies Countrey .

3. Temptations must come . Jesus was led up of the spirit 1 Cor. 11. 19. into the wilderness to be tempted of the Devil : for there must be also heresies among you , that they which are approved may be made manifest among you .

Secondly , Prepare for a day of Temptation . Remember Prov. 24. 10 , If thou faint in the day of adversity , thy strength is small . 1. Prepare for inward temptations : Fears within , 2. Prepare for outward temptations , frightnings without .

1. Prepare for outward temptations from the world . If ye were of the world , the world would love his own : but because ye John 15. 19. are not of the world , but I have chosen you out of the world , therefore the world hateth you : and Satan will tempt ye in and by the world .

1. It is a dark day . Afflictions are called darkness : and darkness is terrible : the night is doleful and uncomfortable : Oh! get light in this dark night : First , The light of Knowledg and Wisdom to see your way . Secondly , the light of comfort and peace : this will guide you and uphold you .

2. It is a strong day . We wrestle not with flesh and blood [ that 's but weak ] but with principalities and powers : Satan is strong , and Temptations are strong , especially when we are weak : and therefore store up strength .

1. The strength of God , and the strength of Christ : I can do all things through Christ that strengthens me .

2. Feed upon the present ordinances of Christ . Concoct them , and turn them into nutriment : Christ fed the people , lest ( said he ) they should faint in the way : If you hear the word , but feed not on the word , you will faint in the way : Rebuke your selves , that you have not fed so heartily upon the Ordinances of Jesus Christ : O repent , and whet up your appetites : now get good stomachs to the word of life : What the Angel of the Lord said to Elijah , so say I to yon , Arise 1 King . 19. 7 , 8. and eat , because the journey is too great for thee : And he arose , and did eat and drink , and went in the strength of that meat forty days and forty nights .

3. Get the spirit within you : Ye are of God , little children , 1 John 4.4 . and have overcome them , because greater is he that is in you , than be that is in the world .

4. Get humility : there is great strength in humility : The humbled Christian is the strongest Christian : An humble heart will bear a great affliction , when a proud heart cannot bear the least : Let a man deny himself , and take up his cross , and follow me : Self-denial is humility , and the self-denying Christian will be able to take up the Cross , and carry it after Jesus Christ .

2. Prepare , as for outward , so for inward Temptations : Outward tryals bring inward Temptations along with them .

1. Temptations to doubt of Gods love , as Gideon said [ when the Angel told him , The Lord is with thee , thou mighty man of valour ] . Oh my Lord , if the Lord be with us , why then is all Judg. 6. 13. this befaln us ? And where be all his miracles which our Fathers told us of , saying , Did not the Lord bring us up from Egypt ? But now the Lord hath forsaken us , and delivered us into the hands of the Midianites .

2. Temptations to cast off God . Then said his wife unto him , Job 2. 9. Dost thou still retain thine integrity ? Curse God and dye .

3. Temptations to unbelief : When poverty and want of all things come upon you , can God , or will God sustain me ? When I have nothing of mine own , shall , or can I live upon the air ? Yea , they spake against God : they said , Can God furnish a Psal. 78. 19. 20. table in the wilderness ? Behold he smote the rock , that the waters gushed out , and the streams overflowed , Can he give bread also ? can he provide flesh for his people ?

4 Temptations to sin ; to save and shift for your selves by sin : As Abraham was tempted to lye , and said that Sarah was not his wife , but his sister : Peter to save himself , was tempted to deny Jesus Christ .

Thirdly , In the third place — Satan tempts after Conversion .

1. He tempts new converts by pride . Young Christians that are newly born , are subject to this sin . For ,

1. They are come ( as it were ) into a new world , and therefore know not what ground they stand on : And as a child that hath a new garment , the first day he wears it , or for a little while , as long as it is new , he is so proud , that he doth nothing but show it , and will go abroad to show his new cloathes ; so the Saints at their first Conversion , when they have put on the new man , as long as it seems new , are very proud of it , and very fine in their own eye , and delight to show abroad their graces , and will go in company to show their new gifts and cloathes , none so forward to speak or censure as they .

Thus the Disciples were at first very proud and self-conceited Matth. 19. 27. for their leaving all for Christ , as you may read ; Behold we have forsaken all , and followed thee , what shall we have therefore ? That is , we have done that which this young man would not .

2. A little grace ( in a new convert ) seems great ; a little grace in a new convert seems great , and a great deal of grace in an old convert seems little : I say , a little grace in a new convert seems great .

1. Because being but newly , and but smally enlightned , he doth not see all the dimensions of grace : he doth not yet see what quantity is in grace , what an abundance of grace is necessary to such and such duties , such and such temptations .

2. Again , a little seems a great deal to him that had lately none . As two-pence or a groat is a great deal in a poor mans purse , that had not so much there he knew not when : And a man that hath not a foot of land left him by his Father in the world , and lives thereafter very poor and needy ; if an Vnckle or Kinsman should dye , and leave him but ten pound lands a year , he would count it a great deal ( indeed , it is a great deal to nothing ) , and would count himself as good a man as he that hath his hundred a year .

So a Saint that hath newly set up in the world , and was worth nothing a week a go , to him a little sum of grace seems a great deal : and he ( poor soul ) is as brag and brisk of his little Tenement , as he that hath his hundreds ; and indeed a little grace is a great deal in respect of nothing : There 's a vast difference between the least entity and nothing : Contradiction ( which is between ens and nonens ) is the greatest opposition : There is a far greater difference between little and nothing , than between little and great : for there is some proportion between a little and great , but there is no proportion at all between nothing and little : between no being and little being : because in that which is not , there is nothing to answer the Being of that which is , though it be never so little .

3. Because a new unexperienced Convert thinks he can do a great deal with what he hath . As a man that 's in health , seeing a log or a burden lying before him , thinks that he can easily lift it till he comes to try : and a young spark that feels some blood in his veins , and vigour in his sinews , thinks that he is able to beat or cope with a man of great stature .

So a young Saint thinks that he is able to do great matters : Matth. 20. 22. When Christ asked the Sons of Zebedee , Are ye able to drink of the cup that I shall drink of , and to be baptized with the baptism that I am baptized with ? They say unto him , we are able .

4. Because their graces are fresh , and lively , and active , therefore they think they are strong and great .

5. The young Convert is unexperienced : 1. He knows not what a great measure of grace is required to grapple with a little corruption : A sin that is but little in compass , hath a great deal of weight in it : as a Bullet of Lead , that is but little in circumference , yet weighs heavy and weighty .

2. Satan tempts young Converts by laying burdens upon them .

1. To make the way of grace unpleasant to them .

2. By laying burdens on them greater than their graces , too heavy for their young graces to bear : Grace at the first birth is but weak and tender ; a soul newly sanctified , is like a glass , you know a fly may walk upon a glass ; you have oftentimes seen a fly to go up and down , being a light body , whereas a great weight put upon it , would break it and shatter it all to pieces .

So a light affliction may walk up and down upon a new Convert ; but a heavy one would break him : Now Satan would lay heavy afflictions upon young Saints , great burdens upon little Christians .

2. He tempts the Saints ( a while after their Conversion ) to security , lukewarmness and worldliness . You seldom see a new convert troubled with these sins : for then they are altogether upon the wing , they are newly awakened out of sleep , and therefore ( as a man that hath slept a long time , and is awakened ) cannot suddenly fall asleep again ; so they having slept so long in the bed of nature , and being awakened , cannot in the morning of their conversion fall asleep presently again : and they mind not the world , they can do nothing but pray , and hear , and read , and meditate ; for a while the business of the new life takes them up .

But I say , Satan observes his time , and when they have been up , and spent a good part of the day , then he tempts them to take a nap , and after much exercise and glorious duties , they fall asleep , and grow secure : Thus the Angel of the Church of Ephesus he left his first love : And the Angel of the Church of Rev. 2. 4. Rev. 3. 15. Laodicea , he became luke-warm , and was neither hot nor cold .

3. Satan tempts them into sin , to the worst of sins ; that 's Satans delight , to make the Saints sin : as David to adultery .

1. Satan brings a Saint into sin , by making him confide in his habitual graces : as if his inward grace were enough to carry him out against a temptation ; whereas , hadst thou Adams grace ( without effectual assistance from God ) it could not uphold thee against one assault . Thus he brought Peter upon the stage , by making him presume upon his inherent love to Christ , and so he fell and lost the day .

2. Satan brings a Saint into sin , by making him confide in his former experiences : Because he hath overcome such a temptation , and baffled such a lust , therefore he thinks he can do it again ; or bear the shock of another temptation as strong : But though former experience may be our comfort , yet it is not our present support : Our standing for the future , depends not on the former experience , but on renewing and corroborating grace from God .

3. Satan tempts men into sin , by representing the world to them in glory : as Satan took Christ into an exceeding high Matth 4. 8. mountain , and shewed him all the Kingdoms of the world , and the Glory of them : Satan can set a curious paint upon foul faces ; he sets a gloss upon the world , and so men become covetous and self-seekers .

4. By blowing up old lusts to sparkle afresh : as fire almost out , may be blown into a flame : Like David , was blown up 1 Sam. 25. 22. into a wild fire of Revenge , that none of Nabals house should live .

5. Satan tempts men into sin , by perswading them it is for God , by making you intend it for the Lord : Thus when Israel made the golden calf , and committed idolatry , Aaron made Exod. 32. 5. proclamation , and said , To morrow is a feast to the Lord , unto whom a feast should have been kept ; and to him they intended this their service : see Satans depth ! they commit idolatry , and pretend it for service to the Lord .

Fourthly , Satan tempts to duty . You will think this a strange phrase , that Satan should drive you to duty , to pray , or hear , and that I should call doing duty , a temptation .

1. Thus Satan tempted Saul to duty , to offer sacrifice : he should not have offered sacrifice till Samuel came , and Satan 1 Sam. 13. 8 , 9. tempted him to offer sacrifice before Samuel came : Satan will tempt us to duty , when it is not our duty : when duty is a sin , he will tempt us to it : as sometimes Satan tempts to prayer , when we should not neglect our calling : sometimes Satan tempts to fasting , when we should not neglect our bodies .

2. So he will tempt us to duty , so as to make duty a cloak for sin : As the Israelites thought they might take liberty to sin , as long as they served God in his new moons , and sabbaths , and sacrifices : and thus it is with many amongst us , they presume the rather to sin , because they think to make amends for it afterwards by duty , or by some good deeds , as Prayer , Confession , Alms , &c. an horrible thing , to think that God will be thus corrupted , and made to wink at our sin ! But the greatest service will not excuse the least sin .

3. He will tempt us to duty , when it is death to do the duty : Thus he tempts men to the sacrament , when it is death to go to the Sacrament unsanctified , and unprepared : as he tempted the Israelites to long for flesh , when it was death to long for it : While the flesh was yet between their teeth , ere it was chewed , Numb. 11. 33. the wrath of the Lord was kindled against the people , and the Lord smote the people with a very great plague .

4. Satan tempts from duty , by plausable reasonings : Thus Satan tempts a soul to leave duty , and bid farewel to Prayer , and Sacraments , and Sermons : Why so ? I am not the better by Prayer , nor Hearing , nor Reading , nay ( methinks ) I am far the worse , and therefore I 'le never hear more , nor attend Sacraments more , for my condemnation will be the greater : To this , I answer ( and observe ) arm your self thus :

Answ. 1. It is better to perish in duty , than out of duty . Whatever comes on thee , let God find thee doing his will ; be the event what it will : Let death take thee praying , and hearing ; let death take thee waiting upon God for Faith and Grace : It is better for thee it should be so , because thou art doing thy Masters will : And therefore say , I 'le pray , and dye praying , though I be never heard ; because praying is my duty , and for Gods Glory : Let me dye in a duty that glorifieth him .

2. Thou canst never perish in duties , if thou art found in them , in Obedience to God ; thou mayst be like to perish in thy own sense , but thou shalt never perish , ( I say ) if thou art found in them , in Obedience to God : Obedience never went without success : God will lose himself as soon as he will let obedience lose it self : Duty may lose a soul , but Obedience to God in duty ; never yet lost a soul to this day .

3. It is but a may be , if thou perish in duty , and in ordinances : It is a shall be unto thee , to perish out of duty ; for duty is thy food , thou must live by duty : If a man eat food , it may be he may perish , though he doth eat ; but if he will not take food at all , he shall perish ; so it may be , thou mayst perish in praying , and hearing , and receiving Sacraments , but thou shalt certainly perish in the neglect of these .

4. God will at last speak to thee in duty , for it is his way , wherein he will be found : God speaks not at first ,

1. To shew us the worth of the mercy . As when a man is hardly intreated to part with a thing , it is because it is a thing of some value : a mean gift he will part with at the first word , or it may be without asking . So God gives mean things ( as riches and honours in this life ) to men without asking , to them that never call upon his name : But spiritual mercies , as peace of soul , joy and assurance of his love ; these he doth not give suddenly and casily , not because he is hard to be intreated , ( for he doth purpose to give them before we ask him ) , but to shew us the worth of those rare and matchless mercies , of what value they are of .

2. To strengthen and breathe our faith . As wrestling doth add strength to arms and body ; so praying , and praying again , doth strengthen faith : as use and exercise in running , strengthens the lungs , and lengthens the breath ; so by much praying , faith is well breathed : Jacob by wrestling all night , is stronger to wrestle in the morning : the Angel said , Let me go , for the Gen. 32. 26. day breaketh : and he said , I will not let thee go till thou bless me : He grew stronger and stronger , [ I will not let thee go ] he was stronger at last , than at the first .

3. To keep us in the exercise of some other graces . He doth not at first give us assurance of his love , to keep us in the exercise of Prayer , and longing after his loving-kindness : He doth not presently ( as soon as we ask him ) Crown us with victory over a temptation , that he might keep us in the exercise of humility and self-loathing : he denieth us ( for a while ) some one comfort or grace for the exercise of another : For this thing ( saith Paul ) I be sought the Lord thrice , that it might 2 Cor. 12. 8 , 9. depart from me . And he said unto me , My grace is sufficient for thee : for my strength is made perfect in weakness .

4. To let us know that the grace or comfort we ask , is his gift of grace , of free grace , not a debt unto our persons , or our prayers : that when we have prayed never so long , yet he gives freely .

5. To discipline us in humble obedience , and waiting on him ; to teach us our place , that we may know our selves , that it is our duty to wait upon him as long as he pleases ; and that we may understand his greatness and distance above us : God will keep up his place in the hearts of his people , and therefore will make them wait long before he gives in the things they pray for .

Yet I say , for all this , God will at last speak unto thee in duty , for it is his way wherein he will be found : He bids thee pray , therefore thou shalt speed in Prayer : He bids thee hear , therefore thou shall meet him one time or other in hearing his word : When God seeth a Saint resolves to pray for a mercy promised , as soon as ever he begins to pray for it , God resolves to bestow it , though he doth not manifest it to thee after many a prayer , that he will give it : See Dan. 9. 23 , At the beginning of thy supplications the Commandment came forth : that is , God hath revealed to us Angels , and to me especially , the secret of his Counsel concerning the Restauration of Jerusalem , Isa. 65. 24. and the Duration thereof , even to the Messiah .

6. Sometimes ( such is Satans depth ) a Saint doth sin out of love to Christ . You would think this very strange , yet it is very true : a Saint ( I say ) doth commit some sins out of love to Christ . Thus Peter sinned fearfully , when Christ told them that he must go to Jerusalem , and suffer many things of the Matth. 16. 21 , 22. elders , and chief priests , and scribes , and be killed : Peter took him , and began to rebuke him , saying , Be it far from thee , Lord : this shall not be unto thee : Peter took him , that is , took him by the hand , and led him aside , as they use to do , who would talk familiarly with a friend ; or took him , that is , embraced him ; be it far from thee , that is , thou hast deserved no such shameful death ; this shall not be unto thee , that is , we will not suffer thee to go to Jerusalem to be slain ; or [ let not this be ] . Peter did all this out of his love to Jesus Christ : yet Christ called him Vers. 23. Satan .

So again , when Christ washed his Disciples feet , Peter would John 13 8. not let Christ wash his feet , Thou shalt never wash my feet : This was out of love and respect to Christ : Peter thought Christ too good to wash his feet , and therefore put him off : But it was a great sin , insomuch that Christ saith , If I wash thee not , thou hast no part in me .

So again , when the Samaritans would not receive Christ , his Luk. 9. 54. Disciples James and John said , Lord , wilt thou that we command fire to come down from heaven , and consume them , even as Elias did ?

7thly , Satan tempts to extreams . Satan will not have you do a thing in season ; and when it is too late , then he will make you mad upon doing of it : Thus he would not let the children of Israel go into Canaan , when they had the gate of season open , and when they had Gods good will to go in : But when 't was too late , when 't was a sin to desire to go , when God had shut the gate of opportunity , and set a lock of prohibition on it ; as you know when you walk or travel , you shall find gates , not only shut , but a lock also put upon them for security ; and then you conjecture , that not only you cannot , but you must not go through such a place or piece of ground : or where there was a stile to go over a mans land , when you come again , and find the stile taken up , and a hedg made ; you conclude that now it is not the owners pleasure that any passengers should make a thorow-fare there any more .

So it was with Israel , God offered them , and made a stile for them to step over into Canaan : The Lord thy God hath set the Deut. 1. 21. land before thee , go up , and possess it , and then they would not ; for they sent spies to search the land , and upon their report wept and murmured , and wisht , Would God we had dyed in this Numb. 14. 2. wilderness .

Vse 2. If Satan be so learned and exquisite an Artist in the Trade of deceiving souls , then humble your selves in that you are so capable and receptive of Satans motions : He is a willing agent , so we are willing patients : we are wont to say , that the receiver is as bad as the thief , and the harlot that entertains the motion , is as bad as the adulterer : So ( my Beloved ) when Satan tempts , and you sin , you are as bad as the tempter ; you are his Harlots , that consent to his adulterous motions : thy consent to his temptation makes thee one with him : What makes two persons at any time one ? Consent . Thus consent makes two persons one in marriage , and consent makes two persons one in a Design or Action : so thy consent with Satan , makes thee one with Satan , and as bad as he is .

If an adulterer should tempt a mans wife to lewdness , though he would hate the Adulterer , yet he would lay the greatest blame upon his wife , and take it most unkindly from her , and break his heart with grief , that she ( whom he loved so well ) should deal so ill with him ? So when Satan ( that great Adulterer ) tempts thee to sin , though Christ hates him for it , and will at last be revenged on him ( for jealousie is the rage of a man : Prov. 6. 34. therefore he will not spare in the day of vengeance ) , yet he takes it most unkindly at thee , that thou Saint , whom he loved so well ; that thou sinner , for whom he shed his blood ; that thou professor , who art his bride , should hearken to such a base fellow as Satan is .

And therefore do not put your sins off from your selves to Satan ; do not think that because he tempts you , you shall not answer for them : I will give you two noted Instances to the contrary . The first is Adam and Eve : Eve was tempted by 2 Cor. 11. 3. 1 Tim. 2. 14. 1 Chr. 21. 1. the Serpent , ( and mark ye , she was deceived and beguiled by him ) , and yet see how God curseth Adam and Eve for that sin , and entails curses to all their posterity for it . The second Instance is that of David , who was tempted by Satan to number the people . Now to discover our vileness , note these two things :

1. Satan cannot compel us to sin , only perswade us ; he hath only a perswading slight , not an enforcing might : And therefore James tells you , that every man when he is tempted , is enticed James 1. 14. and drawn away of his own lust : Though Satan hath a hand ( and that no small one ) in tempting of us ; yet , because he doth only allure us , and lay baits for us , but not constrain us , because he cannot make us sin against our wills , because our own lust carrieth the chiefest stroke ; therefore he saith , Every man is tempted and drawn away , not by the Devil , but by his own lust : for Satan can do nothing but by our own lusts .

2. Because in obeying Satans Temptations , we do our own wills : We do not sin to serve Satan , but to please our selves : Eph. 2. 2 , 3. As wicked men in doing Gods work , aim at themselves ; so in doing Satans work , we do it to serve our own selves , and therefore it is our sin .

Vse 3. If Satan be so learned and exquisite an Artist in the Trade of deceiving souls , then watch against Satan .

1. We talk of Travellers , that have seen the world over : 1. Satan a Traveller . one ever saw so much as Satan ; he hath seen Earth , seen the Sea , seen Hell , seen Heaven as he saith himself , that he came from compassing , or from going to and fro in the earth .

2. Great Conquerors have been crowned for Victories , and 2. Satan a Conqueror . Extention of their Kingdoms : Satan is beyond them all : Saul hath slain his Thousands , David his ten thousands , but Satan his millions .

3. If we know that we have an adversary at the next door , 3. Satan an Accuser . that pryeth into all our courses , and upon the least error will sue us on an Action of Trespass , we will be circumspect to disable him of advantage : Satan no sooner spies our wandrings , but he presently runs with a complaint to God , and prefers Bills against us in the Star-chamber of Heaven ; where the matter would go hard with us , but for the Great Lord Chancellor of Peace , our Advocate , Jesus Christ .

Vse 4. Resist him . It is the Apostles precept , Whom resist , 1 Pet. 5. 9. stedfast in the faith .

Quest. But you will say , How shall I resist him ?

Answ. 1. Resist thy self , and thou resistest Satan . I say , thou must resist him , by resisting thy self : Resist thy self , and thou shalt resist Satan : for Satan tempts thee by thy self : he tempts us , by making us do our own works : oppose thy self , and thou opposest Satan : stand on thy guard against thy self , for Satan tempts thee by thy self : Store up Wisdom against him , that thou mayst be an Artist against his Temptation : Encounter with him , find out the out-goings of Satan .

Answ. 2. Satan doth tempt thee , by not tempting thee : As God is said to punish us , by not punishing us : not to punish us , Hos. 4. 14. is the greatest punishment : so Satan doth tempt you , by not tempting you : he tempts you to pride , by not tempting you to gross sins : Because the Pharisees were not Adulterers , Extortioners , nor such gross sinners as publicans , therefore they were proud , and despised salvation by Christ : The Devil will not tempt some men to gross sins , he seeth which way their vein goeth , and will make use of their own righteousness to exalt them , and then break their necks with it : How strongly doth he tempt civil men , by not tempting them ? By not tempting them to be drunkards and adulterers , he tempts them to be Justitiaries , not to see their need of Jesus Christ : He makes them think themselves better than Saints , because he tempts them not to do such gross sins as some Saints have done ; so he tempts thee to security and quietness in a sinful estate , by not tempting thee with thy sins , nor troubling thee with the fears of Hell .

Know ( my Beloved ) that God loves us , as well when he doth us evil , as when he doth us good in this world : Satan will go about to perswade thee in afflictions ( as thou must look for them ) that God hates thee , and cares not for thee : if he loved thee , he would not use thee thus as he doth : Be not deceived , make God thine , and then be cheerful in every state : It becomes a gracious man to rejoyce in afflictions , in sickness , in poverty , in weakness , in reproach , in persecution : Satan in all afflictions would befool thee , and make thee believe any thing , as if thou wert no body with God , because thou art sick , or poor , and no body in the world ; it is his delight to fill thee with sorrow : But I say , it becomes a gracious man to rejoyce in afflictions .

Oh that you would or could digest this principle , and believe Note . it , and act it , namely , outward evils are to be received in the same manner , and with the same mind , that good things are received with : you receive health with joy , and riches and peace with joy ; oh you should receive sickness , and weakness , and poverty in the same manner : saith Paul , We glory in tribulation , Rom. 5. 3. And again , As sorrowful , yet alway rejoycing , 2 Cor. 6. 10. The sorrow of the Saints should be like the joy of the wicked , only in appearance : Paul had only a shadow of sorrow [ as sorrowful ] , but his joy was substantial and lasting , [ always rejoycing ] though his outward estate cast up , amounted but to this [ poor and having nothing ] , yet he was always rejoycing : Why so ?

Because God is the same in all varieties : God loves us , as well when we are poor , as when we are rich ; as well when himself smites , as when he heals : he is as good to us when we receive evil , as when we receive good : And therefore if God be the same , surely we ought to be the same too , and our faith the same : Now thou mournest , heretofore thou didst rejoyce ; now ( it may be ) thou art in want , but thou hast had abundance , and therefore thou art dejected and sad , and canst scarce lead one comfortable day for disquiets and castings in thy thoughts : We have a saying , [ Faelicem fuisse , miserrimum ] ; it is a miserable thing to have been happy : But 't is vain ; a godly man is happy in the midst of all his misery : he may say with Luther , Let him be miserable that can be miserable , I cannot : He that hath not a God to lose , nor a soul to lose , cannot be miserable , whatsoever he loses : while Christ is safe , a believer hath no reason to be unsatisfied .

And this will discover the truth of grace to you , your joy in God : When we have outward mercies , we think we rejoyce in them , only as pledges of Gods love , when indeed we rejoyce more in the benefits themselves , than in the benefactor : The discovery is , by our drooping and dejection under the Cross : If it had been Gods favour only we had rejoyced in in our prosperity , why then is the copy of our countenance changed ? for Gods favour is still the same to his in affliction , as it is in prosperity ; haply greater .

So again , observe thy self in a sickness , thou wilt say , oh I am hindred from doing God service by sickness , as if thou desiredst health meerly to do God service : this is thy hearts deceitfulness : Satan would make thee believe that thou desirest health to do God service , when it is out of love to health it self : For ,

1. Every state that God puts us into , is the best service to him . When God puts us into sickness to serve him , there is the best service : A master takes that service best from a Servants hands , which he commands him to do ; so if God commands thee to be sick , and commands thee to serve him on a sick bed , this is the best service ; thy master would have thee employed there .

2. God may , yea hath as much use of our lives in our troubles , as in our comforts . We may do much business for God on a sick bed : we may do God as much work when we are bound hand and foot in a prison , as when we are at liberty : Passive obedience brings as much glory to God , as active doth : Afflictions are the highest services and employments of grace . Oh! but my graces are weak .

1. God will put weak grace to no more work than it can do : 1 Cor. 10. 13. There hath no temptation taken you , but such as is common to man : but God is faithful , who will not suffer you to be tempted above that you are able : but will with the temptation also make a way to escape , that ye may be able to bear it . He shall feed his flock like Isa. 40. 11. a shepherd ; he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young .

2. God will raise up little grace ( sometimes ) to act above its strength : though the babe be but weak , the nurse is strong ; so , though grace be weak , the spirit is strong : And he said 2 Cor. 12. 9. unto me , my grace is sufficient for thee : for my strength is made perfect in weakness .

3. God will not leave his works imperfect ; when he begins a work , he compleats and carries it through . He is a rock Deut. 32. 4. ( saith Moses ) his work is perfect . What he said concerning the house of Eli , I may apply hither , when I begin , I will also 1 Sam. 3. 12. make an end , that is , I will do it fully , I will do it perfectly , for the end of a work is its perfection : 't is so in spirituals , when he begins a work of grace , he will make an end : Bring my sons from Isa. 43. 6 , 7. far , and my daughters from the end of the earth ; even every one that is called by my name : for I have created him for my glory , I have formed him , yea , I have made him . God doth his work exquisitely , or , ( as we say ) artificially ; yea those works that we look upon , as full of confusion , are full of order ; and those works , in which we see no form , or nothing but deformity , even these will one day appear admirable in beauty and comeliness . That which Paul speaks to Timothy , bidding him do the work of an 2 Tim. 2. 15. Evangelist , bidding him shew himself a work-man , that needs not to be ashamed ; is most true concerning the great God , he will do all his works , so that he needs not to be ashamed .

AN ACCOUNT OF GODS TEMPTATIONS . Gen. XXII . 1 , 2.

And it came to pass after these things , that God did tempt Abraham , and said unto him , Abraham . And he said , Behold here am I.

And he said , Take now thy Son , thine only Son Isaac , whom thou lovest , and get thee into the land of Moriah : and offer him there for a burnt-offering , upon one of the mountains which I will tell thee of .

THIS Chapter presents you with a story that hath no parallel ; all ages have stood amazed at it , not knowing whether they should more wonder at Gods Command , or Abrahams Obedience . Here is an admirable composure or mixture of joy and sadness , sadness and joy : you may ( so we do it with holy reverence ) liken it to a Comedy , whose property ( as some have said ) is to begin with trouble , and end in cheerfulness . The subject-matter of this story is Abraham tempted to sacrifice his Son Isaac , or ( if you please ) God tempting Abraham to sacrifice his only Son . You have here ,

1. The Temptation .

2. The effect of it .

First , The temptation is , that Abraham must sacrifice his Son .

Secondly , The effect of it was an Obligation upon Abraham to perform this service : and therefore you shall find at the third verse , that Abraham rose up early in the morning , and sadled his ass , to dispatch quickly what he was commanded : Gods Command , and Mans Obligation are [ Relatum & Correlatum ] Relatives . Indeed Gods Command , and the Creatures Obedience are not Relatives , for where God commands , obedience doth not always follow ; but his command , and our obligation to obey , are Relatives , secundum esse , the one doth necessarily put the other in being .

In the temptation you have ,

1. The efficient , God .

2. The act , did tempt .

3. The subject of the Temptation , Abraham , God did tempt Abraham .

4. The means whereby God did tempt him , by giving him an extraordinary command [ such as was never before nor since given to any man ] for the Father to sheath his sacrificing knife in the throat of his own son , verse the second : Where the Hebrew words are wondrous emphatical : —

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Take now thy Son , thine only one , [ or thy only begotten one , unigenitum , so some render it ] whom thou lovest , even Isaac . Rabbi Salomon observes a Gradation , thus , Take thy Son , but saith he [ that is , Abraham ] I have two Sons , therefore saith God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thine only son : saith Abraham , either of them is the only son of their mother , therefore saith God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , him whom thou lovest : saith Abraham , I love both , therefore saith God , Isaac , whom thou lovest so well .

But how was Isaac his only son , when he had Ishmael also ? because he had Ishmael , therefore the septuagint render it [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] thy beloved one ; so at the 12 and 16 verses the septuagint render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

But Isaac was his only Son remaining in his Family , for Ishmael was gone : Thy only son by thy wife , thy legitimate Son as opposed to Ishmael , begotten of the Bond-woman : thy only son to whom the promise is made , and of whom the Messiah is to come : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 take him now ; do thou thy self take him , and offer him for a burnt-offering ; do thou do it by thy self , not by another ; by thy own hand , not by anothers .

This Command of God was just , and no ways contrary to that standing Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou shalt not kill : For though it be unjust , and against that law for any man to take away the life of a party not guilty of a Capital Crime , deserving death ; yet just it is , and God may justly command man to take away the life of a person never so innocent , for these reasons .

1. Because that law [ thou shalt not kill ] did not bind God .

2. And chiefly [ a potestate Dei ] , from the Authority of God , because God is the supream Lord , and hath [ jus vitae & necis in omnes ] , an absolute Dominion of life and death over all , which no creature hath , or can have .

3. [ A potentia Dei ] , the power of God : And that ,

1. Because God could restore life taken away , and raise up Isaac again : which man cannot do , nay , it is above the sphere of all created activity .

2. God , if he never restore the life on earth that he takes away , yet he can give a better life , an everlasting life in the room of it : You see then the command was just , and this was the Medium , or the means whereby God tempted Abraham .

5. The end of this Command was ,

1. To try Abraham , and make proof of him , whether he loved God , or his Son Isaac more .

2. And to manifest unto Abraham himself , his faith and love to God .

3. And to make him a rare example and pattern of both to all future generations .

6. You have the circumstance of time , when God tempted Abraham , or ( if you will ) the order and succession of this temptation , at the first verse . After these things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies words : But that signification cannot stand here ; it signifies ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek also ) things and matters : Which will give occasion to explain a Text to you , Psal. 65. 3. Iniquities prevail against me , as for our transgressions , thou shalt purge them away . Where , by iniquities you must by no means understand Davids iniquities or sins ( as if he had said , My sins or iniquities prevail against me ) , but the iniquities or unjust courses of his adversaries , they prevailed against him .

But the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , words of iniquity ; words , put for things , things , or matters of iniquity , not Davids own , but his Adversaries practised by them against him ; that is , their unjust courses prevailed against him to the trouble and vexation of him , and of Gods People ; yet , saith he , as for our transgressions ( which had given their Adversaries such power against them ) , thou [ upon our serious seeking of thee ] hast purged them away , that is , hast pardoned them .

Well then , to return to my Text , God tempted Abraham after these things , that is , those things that went before ; but how long this was after , it appears not by the Text , save only , that Isaac was then of sufficient age and strength to carry a burden of wood for sacrifice , being then ( as Josephus saith ) five Antiq. lib. 1. cap. 14. and twenty years old , Abraham one hundred and twenty five , and Sarah one hundred and fifteen : though the Hebrews ( some of them ) say that Isaac was thirty seven years old .

After these things God tempted Abraham , after all the preceding passages of his life , more particularly , after so many and so great promises made to him by God , concerning the multiplication of his seed by Isaac , or after so many temptations he had passed through already ; God brings up this in the Reer , and tempts him again .

The Hebrews ( as Paulus Fagius relates ) say , that Abraham was tempted ten times by God .

1. When he was commanded to leave his Countrey , and his Kindred .

2. When he was driven by the famine , to go and sojourn in Egypt .

3. When Sarah was taken off him by Pharaoh , and he in danger of his life , and she of her honour .

4. When he fought against the four Kings , of whom Lot was taken prisoner .

5. When he married his maid Hagar , because he seemed in vain to expect Issue from Sarah .

6. When Hagar had conceived by him , being used hardly by Sarah , she fled away .

7. When he was commanded to be circumcised , being now an old man .

8. When Sarah was taken from him again by King Abimelech .

9. When he was commanded to banish Hagar and his Son Ishmael out of his Family for ever .

10. When he was commanded to sacrifice Isaac : here was a long series or chain of Temptations , and the last link was the heaviest .

We come now to the Explanation of the words , the Text saith , That God tempted Abraham : It will be necessary to understand the meaning of it : for to tempt is a shrewd word , Satan is called the temptex , and it is ascribed here to God . I answer , to tempt in the Hebrew is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and this is the word in my Text here .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And God did tempt Abraham : In the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to which the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a-kin , it is the same properly with [ Experiri , or periculum facere ] to try one , to make tryal of , to take the experience of . And so the Schools describe it , [ Tentare est proprie Aquinas 22.ae . q. 97. art. 1. experimentum sumere de eo qui tentatur ] , to Tempt is to make a tryal or experience of him who is tempted : And so Hesychius saith that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Experimentum capere , to take an experiment or tryal of .

And thus God tempted Abraham , that is , made a tryal of , he tryed Abraham what he would do , whether he were good mettal or no , whether his dependance on God , and love to him were true gold , or counterfeit .

And for God to make tryal of a servant , cannot carry so much as a shadow of evil in it , and therefore it might well have been translated thus , It came to pass that God tryed Abraham .

2. Again , you must know , that to tempt or try another , is the effect of ignorance : For ( as Aquinas saith ) [ Nullus 22ae . ●● 97. ar. 2. experimentum sumit de eo , de quo est certus ] , no man makes a tryal of him , of whom he is certain , what or who he is , or what he can do .

The end of tryal is to know , I say , we therefore try , another , that we may inform our knowledg : and therefore all proper temptation springs from ignorance or doubting . When we try a man by some experience , whether he loves us or no , it is because we know not , but would know whether he loves us : when we are assured of his love to us , we try him no longer .

Quest. You will say then , How could God try Abraham ? Did not God who made the heart , know the heart of Abraham ? Did not God who knows all things , know that Abraham feared God ? Certainly God who knows the thoughts a-far of , knew Abraham , and all that was in Abraham , and what Abraham would do ; he knew before-hand Abrahams affections to him , and therefore how is it said , that God tempted Abraham ?

Answ. There is a two-fold tryal .

First , A proper : And

Secondly , A metaphorical tryal .

1. To try properly , is [ actio nescientis ] an action of him who knows not the heart , of him whom he trys and tempts ; for ( as you heard ) he trys that he may know : [ Tentatio propria est latentis animi alicujus exploratio ] , A proper tempting , is the trying of a mans mind or disposition that lyeth latent and out of our sight : We know not what is in him , and therefore we try him : And thus God tempted not , tryed not Abraham : he needed not this tryal , that he might know Abraham : Neither did Abrahams sacrificing his Son add any thing to Gods Knowledg . But ,

2. There is a metaphorical tryal , or a temptation by similitude , when God doth a thing like unto those , who try that they may know ; men make tryal , that they may know , and God acted in this thing like to men : and therefore he is said to tempt or try Abraham , though he knew all before he tryed him . I conclude with that excellent expression of Cassiodorus , [ Tentat Deus ut erudiat , homo ut sc●at , Diabolus ut seducat ] , Psal 26. The Devil tempts that he may seduce , man tempts that he may know , or learn , but God tempts that he may teach or instruct .

So then God tempted Abraham , that is , he commanded that work whereby Abraham was tempted or tryed , but he did not try or tempt Abraham to gain any further Knowledg to himself .

Object . But you will say , It seems the contrary : for when Abraham would have really slain his son Isaac , saith God , Now I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me .

Answ. I might here cumulate the Answers both of the ancients and moderns .

1. Some understand it [ me tanimice ] that God should be then said to know , when he makes others know [ Significando per efficientem causam id quod efficitur ] , by the efficient cause , signifying the effect : as we say [ Dies laetus ] a joyful day , because it makes men joyful , and [ Frigus pigrum ] dull or slow , cold , because it makes men slow and dull ; Tristis lupinus ( saith Virgil ) sad Lupine ( a kind of pulse , Pliny ) because it makes men sad .

And according to this Hypothesis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Kal , should be put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hiphil , and thus Saint Augustine , ( lib. 4. de Genes. ad liter . chap. 9. ) Nunc cognovi , id Tom 4. in quest super Genes. quest. 57 , 58. Et sermone Domini in monte , lib. 2. cap. 14. So Tom 9. in Johannem tract 43. & Tom. 10. sermone 72. est , nunc feci , ut cognos ceretur ] , Now , I know , that is , now I have made that it may he known : and [ Tom. 5. de Civitate Dei , Lib. 16. Cap. 32. ] Nunc scivi , id est , nunc sciri feci . Psal. 78. Nunc cognovi , id est , nunc feci te cognoscere ; ignotus enim sibi quilibet est ante interrogationem Tentationis , probatus autem Abraham factus est cognitus sibi . After the same manner doth Chrysostom expound it , writing upon the place [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] ; now I have made known to all men , how thou worshippest God with a sincere love .

2. Others understand it of Gods Approbation , for [ Verba notitiae ] words of knowledg , with the Hebrews , [ accipiuntur cum affectu & effectu ] signifie affection : Now I know that thou fearest God , that is , I approve this work of thy Obedience as an eminent testimony of thy filial fear , and sincere love . Hilarius , scientia Dei dupliciter consideratur , vel ut notitia futuri , vel , ut approbatio facti : illo modo Deus omnia novit ab aeterno , hoc quaedam in tempore , dum rem , quam cognoscit , aperte approbat , eamque sibi probari luculenter declarat .

3. Others understand it of a practical or experimental Knowledg : God perfectly knew Abrahams mind before : but now he sees and beholds it in the work it self . If we take it in this sense , it is but a making God to speak here [ more hominum ] , who when they have made tryal of a thing , say then that they perfectly know it .

4. I conceive that God speaks here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Lord speaks with man after the manner of men : so that when he saith , Now I know that thou fearest God , the plain meaning is , Thou hast done that thing at my Command , by which , had thine affection been hid from me , it would have been made evident , how dearly thou fearest and lovest me .

God is sometimes pleased to tempt and try his people : Or Doctrine . thus , The Lord God thinks it good to tempt or make tryal of his Children . You must take notice , in Scripture you shall find ; First , That God is said to tempt man . Secondly , And Camero . pag. 185. col. 1. man is said to tempt God . But we read not in Scripture , that the good angels , or devils are tempted . The reason whereof may without absurdity be enquired ( if it can be found out ) because they are also intellectual and rational creatures , and it is the rational nature that is subject to Temptation : And the reason seems to be this , because

The holy angels , such is their condition , that they indissolubly adhere to God : the evil angels , or devils , such is their condition , that they immutably adhere to evil : and therefore Temptation here hath no place .

But now it is otherwise with man : his condition is mutable , and his state is a state of Temptation ; he hath yet heaven to lose , and hell to fall into ; if he takes not care ; as long as he is in this life , he is in the way of winning or losing , and therefore here he is upon the stage of Temptation .

But the Devils are in their center , out of which they cannot be moved : The devils cannot be changed , and the holy angels cannot be altered .

Quest. But upon this account ( you will say ) there is no ground at all why God should be tempted , for he is unchangeable .

Answ. God in himself is such , that he cannot be tempted ; yet by the ignorance of man , it comes to pass that God is tempted .

But I say , in Scripture you shall find that ,

1. God is said to tempt man . And ,

2. Man is said to tempt God .

1. Man is said to tempt God ; and this is , when a man makes a tryal of God , whether he be wise , or powerful , just , or true and good .

To tempt or try God , may be sometimes good , and sometimes bad .

1. Sometimes there is a good and lawful tryal and tempting of God : When we humbly and submissively put him to do something to confirm our faith . Thus Gideon tried and proved Judg. 6. 37 , 38 , 39 , 40. the Lord : Gideon tempted or proved God , but 't was acceptable to God , because he did it simply with an humble heart . But ,

2. To tempt God , is for the most part taken in an ill sense : I say , there is a sinful tempting of God , and it ariseth either out of distrust , or impatience , or rash presumption , or pride , or too much confidence : of this you may read in Exod. 17. 2 , 7 , When the people wanted water , 't is said , They did chide with Moses : and Moses said unto them , Why chide you with me ? Wherefore do you tempt the Lord ? At the seventh verse , And he called the name of the place Massah and Meribah , because of the chiding of the children of Israel , and because they tempted the Lord , &c.

2. God is said in Scripture to tempt man : which is the business of my Text , and the subject of this present Discourse : And herein I shall ( God willing ) shew you four things :

1. That God doth tempt man .

2. It stands with Gods Holiness to tempt man , his Holiness and Righteousness to tempt man .

3. Why God tempts man .

4. How God doth tempt man .

1. God he doth tempt man : he doth tempt and try men . He makes experience , and tryeth what they are , and what is in them : When the children of Israel came to Marah , the Exod. 15. 25. waters were bitter , and the people murmured , saying , What shall we drink ? And God shewed Moses a tree , which when he had cast into the waters , the waters were made sweet ; and ( saith the Text ) there he proved them . So in Exod. 16. 4 , they murmur for want of bread , And the Lord said unto Moses , Behold , I will rain bread from heaven for you : and the people shall go out , and gather a certain rate every day , that I may prove them , whether they will walk in my law , or no. God tempts his people , and it is to try them and prove them , whether they will serve him , and his designs . And in Deut. 8. 2 , Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness , to humble thee , and to prove thee , to know what was in thy heart , whether thou wouldst keep his Commandments , or no. So that to prove , is no more than to tempt , and to tempt is no more than to prove : God led Israel through the wilderness , through many difficulties , it was to prove and tempt them to know what was in their hearts .

Object . But it is said in James 1. 13 , 14 , that God tempts no man ; Let no man say when he is tempted , I am tempted of God : for God cannot be tempted with evil , neither tempteth he any man : But every man when he is tempted , is drawn away of his own lust , and enticed . Here it is said , that God tempts not any man , yet it is said in my Text , That God tempted Abraham : How can these stand together ?

Answ. There is a two-fold way of Temptation .

1. There is Tentatio probationis .

2. There is Tentatio seductionis .

1. There is a tempting by way of Tryal or Probation : and thus God ( as ye heard ) tempted Abraham to try his Obedience : and he tempts his people to prove their graces ; he presents them with Trials , that their graces may be known , or their pride discovered , and brought low .

There is a tempting by way of seducement : and thus is James to be understood , that God tempts not any man , that is , he seduceth and enticeth no man to sin : he suggests no evil , nor instilleth any impure thoughts , nor casts any sinful insusions into the heart : Thus , be sure of it , God he tempteth not , either by inward solicitation , or by such an outward dispensation , as may inforce to sin ; he that is the ultor or avenger of sin , cannot be the Author of sin : Thus let his people look upon him , he trieth their obedience , but doth not stir them up to sin .

2. It stands with Gods Holiness and Righteousness to tempt and try his people . That you may understand this , you must know that ,

1. There are Temptations which are good . And

2. There are Temptations which are evil . Gods Temptations or Tryals of men are very good ; for as you heard , God cannot tempt to sin ; and our answer to that Text in Jam. 1. 13 , would resolve you here , and untie this knot : Yet for farther Dilucidation , I pray you understand , that to make a Temptation good , there are three things required .

1. He that tempts or tries another , must have [ jus tentandi ] a Right or Authority to do it .

2. He must have a just and good end .

And Thirdly , He must tempt or try in a just way , or by righteous means .

1. He that tempts or tries another , must have jus tentandi , a just Right or Authority to do it : and this Right God hath to tempt and try men : For they are his creatures , and the work of his hands : He hath a glorious Soveraignty and Dominion over Angels and Men which he made : Have not parents a power to try the Obedience of their Children , so the means they use be just and lawful ? May not a General try the Valour and skill of his Soldiers ? and do not you try and prove the swiftness of your horse ? Nay , may not a man ( a just measure being observed ) try his own strength ?

Seeing then God is the supream Rector and Governour of the World , surely he hath an undoubted Right and Authority to tempt and try the dispositions of men , and the virtue of his Saints .

2. To make a temptation good , he that tempts or tries , must have a just and good end : and this leads us to the

3. Point , why God tempts and tries his people : and that is three-fold ,

1. His own Glory .

2. To manifest the vertues of his people .

3. To manifest and draw out their infirmities .

1. One end why God tempts and tries his Saints , is to manifest and discover their graces , virtues , and perfections ; and this was one reason why God tempted Abraham ; God tryed Abraham , that it may be known that he feared God : Did not God know it before ? Yes : but , Sirs , God speaks after the manner of men ; he deals with man , after the manner of men : God knew Abraham loved him , and feared him , but God speaks to Abraham as a man , Now I know that thou fearest me , and lovest me : God will have the graces , vertues , and perfections of his Saints manifested and discovered .

2. Another end why God tempts and tries his people , is to discover and draw out their infirmities : [ Vt latens creaturae vitium patefiat ] , that some latent vice or sin of the Creature may be made manifest : Thus the Text saith concerning Hezekiah , 2 Chr. 32. 31. That in the business of the embassadors of the princes of Babylon , who sent unto him to enquire of the wonder that was done in the land , God left him , to try him , that he might know all that was in his heart .

Sirs , Hezekiah , God had appeared in doing great wonders for him ; when Sennacherib came with a great Army against him , the Lord sent an Angel which cut off all the mighty men of Valour , and the Leaders and Captains in the Camp of the King of Assyria ; then there came Embassadors from the King of Babylon to Honour and Court Hezekiah , because God had done so much for him : By this transaction Hezekiah grew proud , and God let him alone , and left him , to try him : It is one of Gods glorious works to tempt a proud man , and leave him to himself . Observe the difference between the second temptation : First when he tempts a man to discover his graces , this is from God himself ; but when God tempts to discover sin , it is the cause of him who is tempted , and not in God who tempts him .

3. The third end why God tempts his people , is for his glory . Job was tempted most sadly ; and though the temptation was executed by Satan , yet it was instituted and appointed by Gods Ordination .

God had owned Job for his servant , and his brave servant too , for an upright man , one that feared God , and eschewed evil : Have you so good and high an opinion of him , saith Satan ? do but touch his estate , and his body , and he will curse thee to thy face : sayst thou so , saith God ? tempt him , saith God , and try him to the uttermost , I will give thee a Warrant and Commission to do it : Satan sets upon him , as far as God enlarged his Commission : and Job was grievously afflicted , yet found upright in the main , steel to the back , and made Gods word good : How did God gain glory over Satan here ? Glory to his truth : what God had said of Jobs commendation , Job verified : Glory to his Holiness , that he kept upright and gracious servants : Glory to his excellency and all-sufficiency , that his servants will not part with him for any other master ; let their afflictions and hardships in his service , be what they will ; they will not change their God , he is a better Lord and Master with afflictions , than the World is or can be with all sugar'd-sops of honour or prosperity : his service is worth all their afflictions and sorrows in it ; that poverty with God , is better than riches , and reproaches with God are better than honours : How is Gods worth and glory magnified here by Jobs Temptations ?

2. God gains Glory from his Saints themselves , I say , his tempted Saints : They will afterwards admire , and adore , and thank , and praise him , that his Soveraignty would make use of them unworthly wretches , for his service , and honour them with any employment for him : that his free grace would give them grace to engage for him , rather than sin : that his power would bear them up with strength under their trials and temptations , for they ascribe all , both Combat and Victory , to his power , saying , Who was sufficient for these things ? that his power should be made perfect in their weakness ; that he should by weak instruments do such great things ; preserve small sparks of fire in so great a Sea of trials , and keep weak candles alive in the face of such strong winds and assaults ; that God by such poor twigs as they are , should beat the old great serpent : Oh , this makes much for the praise of his power , that his mercy should watch over them in their temptations , and turn all to their good , refine them from their dross , accept what was good in them , and pardon what is evil , and at last deliver them out of all ; I tell you , when God shall appear , he will be glorified and admired in all his Saints for these things , even for their trials and temptations .

3. If the Saints do stumble and fall when they are tried by God , yet it makes for his glory : What makes for their good , makes for his glory , when by their fall some secret sin is discovered , as pride or self-confidence ; their latent dispositions are made known , and their hearts are exposed to their view ; doth not this make to the glory of his wisdom ? When their sin is cured by sinning , doth not he appear a most skilful physitian ? When being wounded by their fall , they are healed and pardoned , doth not this make to the glory of his mercy ? Do they not cry out , Who is a God like unto thee , that pardonest iniqnity ? When they rise again out of sin , and grow more strong by their falls ; when they are raised , where others break their necks , doth it not make to the glory of his power ? So that every way , Gods trials and temptations make for his glory ; they make for their good , and therefore for his glory : God tempts the godly and the ungodly , he doth it for his glory : By Abrahams temptation his faith was brought to light ; by Hezekiahs temptation , his pride was detected .

And therefore the temptation whereby God tries man , cannot but be good , and always good , as it proceeds from God , although sometimes man abuseth it to his hurt ; for ( as we said ) God tempts both the godly and the ungodly , and the event in both is sometime good , and sometime bad ; as men are either confirm'd by the grace of God , or being destitute of it , are left to themselves ; although God always makes the event [ otherwise bad enough ] to turn at last to the godly to their good , that by their falls coming to see and acknowledg their weakness and infirmity , they may with so much more diligence ( through Gods grace ) work out their salvation with fear and trembling .

And thus ( as we hinted before ) by Abrahams temptation , his glorious faith was tried and brought forth to light : By Hezekiahs temptation , his vanity and weakness was detected , that so he might walk afterwards with more caution and humility .

3. To make a temptation good , he that tries , must do it in a just way , by good and lawful means : for we must not do evil , that good may come : and God will not do evil , that good may come of it ; nay God is so holy , that he cannot do evil that good may come of it .

And this leads us to the fourth point :

4. How God doth tempt and try : and here I must tell you , that God doth tempt and try men two manner of ways :

1. Immediately .

2. Mediately .

Immediately , By himself .

Mediately , By instruments , by Satan , sometimes ; by wicked men other times ; but always justly . How doth God try and tempt his people ?

1. He tries and tempts his people by giving them Commands . We try our children by giving them something to do : some special command to obey : God tempts his Children by commanding them sometimes such things as are difficult and offensive to nature , ungrateful and displeasing to the flesh , absurd to reason : Thus he tempted Abraham in my Text , by a command , he commanded him to sacrifice his Son , his only Isaac : Thus Christ commanded the young man to go and sell all , and follow him : Unhappy man ! that had the command , but had no love to obey the command : For when he heard such a command , he went away sorrowful , for he had great possessions . Matth. 19. 22. And why went he away sorrowful ? that Christ should command that which he was not willing to perform .

Sirs , This is the case of many of you , Gods Commands are your tryals , and God commands you to repent and leave sin presently ; and you go away sorrowful : God commands you to part with your beloved sin , your sweet or profitable sin , and you go away sorrowful .

2. God tempts by afflictions and persecutions , and these are great Temptations , and make the heart heavy : there is spiritual joy and outward heaviness at the same time ; wherein 1 Pet. 1. 6. ye greatly rejoyce , though now for a season ye are in heaviness through manifold temptations ; that is , afflictions ; their salvation in Christ made them rejoyce , their temptations at the same time made them heavy : here was sowre and sweet , gladness and heaviness ( like the twilight ) at the same time , in the same subject together .

Sirs , sirs , God will tempt his ; if you be his , God will tempt you with afflictions , he will make you know what metal you are of , and therefore will one time or other throw you into the furnace .

3. God tempts and tries his people by the prosperity of the wicked , and this to weak nature is a sore affliction ; when their own affliction , and sinners prosperity face one another , they see themselves in poverty , and Gods Enemies wealthy ; they see themselves pestered with sickness , and sinners frolick in their health and jollity ; their own bones withered , and the bones of the ungodly full of marrow ; Oh! sometimes , it is a temptation as keen as a Razor , Verily , I have cleansed my heart in Psal. 73. 13. 14. vain , and washed my hands in innocency . Why ? what is the matter ? do you ask me ? saith he it is because it is in vain to serve the Lord ; for while the ungodly prosper , I am plagued all the day long , and chastened , every morning .

4. God tempts by mercies , by giving men mercies , talents and opportunities , to see what they will do with them , and how they will improve them : And thus God hath tempted you kindly , and tried you sweetly a long time with Mercydays , and Gospel-days ; oh the golden seasons of grace that have for many years dropt upon you ! Oh the melting dews of salvation , and refeshing showres of peace and liberty that have daily wet you ! so that you have been as a water'd garden , and God hath been trying you with these all this while : and where 's the fruit ye have brought forth ? where 's your growth of grace ? Well , look to it : God will reckon for them : And thus God tempts and tries sinners with his patience and long-suffering , he hath made his cisterns to run with Wine of prosperity and health upon them : And knowest thou not , O man , that the goodness of God leads thee to repentance ? Oh take heed : Sinner , thou hast been long upon thy trial : I say , God hath been trying how these would work .

5. God tempts by objects and occasions . As sometimes you will lay a piece of money in the way of a child or servant , to try their faithfulness , and prove their truth , whether they will pilfer or steal yea or no ; that you may know whether you may trust them hereafter , or not ; so doth God tempt and try the Sons of men , by presenting them with objects and occasions ; that is , unlawful objects , and occasions to sin . This is an holy Act of God , for he doth not move the heart God tempted or tryed Joseph , when he had an opportunity : but behold brave Joseph , saith he , How can I do this great wickedness and sin against God ? to sin , only presents the outward object to try the heart .

The goodly fruit of the tree of knowledg was a standing object in our parents eye to try them every day : It was there in their eye , yet forbidden fruit ; they could not but see it , yet they must not touch it .

So , Sirs , Gods Providence presents you with various objects , it presents some with beauties , with honours , with a rich protion , with a wedg of gold ; What should we do now in this case ? say , here 's a temptation , a trial from the Lord upon me ; and be sure we be jealous of our eye and affections .

Some ( it may be ) will think Providence lays this object in my way , therefore I may be medling with it : Oh no ; we must not make the Providence , but the Precept of God our only Rule : and know that God tempts us , and tries us by objects and occasions .

6. God tempts by delays : Sinners tempt God by their delays of repentance , and God tempts his people by his delay of answers ; they pray , and he defers ; they press him to answer , and he delays : God ( as you heard ) promised Abraham a Son , and by his delay ( as it were ) denieth performance ; for delay bears the image and semblance of denial : and God makes him wait five and twenty years for performance . Afflictions are heavy , they are biting and cutting temptations : A short affliction seems long , but length of affliction adds weight unto it , and puts many grains into it ; Oh! it is a sore temptation ; and yet thus God tempts and tries his people ; they call to day , and he comes not ; then they cry , and cry aloud , and yet he hears not : and this makes them cry , How long , how Psal. 35. 17. long , Lord ! Lord , how long wilt thou look on ? Rescue my soul from their destructions , my darling from the lyons . How long , Psal. 79. 5. Lord , wilt thou be angry for ever ? shall thy jealousie burn like fire ?

These how longs are great temptations to our natures : and this may be thy case , poor soul , and then you will find this how long a bitter temptation .

7. God also tempts by way of Denial , and in some things this is a sore trial ; for if delay be a great temptation , Denial must needs be a very great one ; we sue to God for a thing that is desirable , we long for it , and God saith , no , to our suits : We ask for the life of such a friend , or relation , and God replies with a negative vote ; we lift up our hands for deliverance out of the Cloud of such afflictions , and the hand of God makes it thicker and darker on us : we move God for great mercies , and he gives us great Denials : This is to put our submission to the trial , to put our resignation to his Will and Wisdom , to the trial ; our patience under his Soveraignty ; to the trial .

Vse 1. Did God tempt Abraham ? what , Is God himself wont to tempt and try his people ? How should this make us walk before the Lord in fear and trembling ? Pray and tremble , profess and tremble ; meditate and tremble ?

Sirs , It is no wonder to hear that Satan will tempt us , or that the world will tempt us , or to hear that our own flesh or corruption will tempt us , all this is no wonder ; but to hear that the Great God himself will try and tempt us , that God will be at this work with us , and set upon us , ah ! what a wonder and astonishment is it ! How should it fill our hearts with fear and reverence ! How should we entertain this truth with holy and humble trembling ! Surely , this should extinguish our frolicks , and annihilate our pride , and awaken our security : God himself is resolved to be a tempter , I mean , to try his people , and call their graces out to service : Oh! then watch , and pray , and fear ; for the Devil to come and charge you with his Pistol , is matter of fear enough ; but if God himself will come with his Pistol cock't and charg'd upon you , oh ! this is formidable : I say then , watch , and pray , and fear .

Vse 2. Learn here to act faith : you must act faith in the greatest and most gain-faying temptations : Difficulties and Impossibilities are the true objects of faith ; you must believe , when it seems a contradiction to believe : Abraham was to believe that he should have an innumerous posterity in Isaac , and yet he is commanded to kill Isaac : Can these two stand together ? Isaac shall live to be the Father of many Nations , and yet Isaac shall dye by the hand of his Father : When Isaac is once gone , where is my seed ? where is my blessing ? And yet Abraham believes , and his faith triumphs over the difficulty : his faith makes him an acute logician , and solves the knot of contradiction : Abraham knew that he had to do with a God : he believed that God for his promise sake would raise up the same Isaac , when he had kill'd him .

Sirs , It is hard and mysterious to believe , when Gods own Providences seem to cross his own promises : Yet then we must believe , I say believe in God , when his own Providences seem to go against his own promises : God will one time or other be as if he were killing you ; now , Sirs , to believe is a work indeed , and you must now believe .

Quest. How shall we in this ease , at this dead-lift , believe and act faith ?

Answ. 1. Fill the soul with Gods infiniteness : Gods way is not your way ( saith faith ) , nor his thoughts as your thoughts ; but as the Heavens are above the earth , so are his thoughts beyond yours , and his ways beyond yours : Faith lodgeth this principle in the soul , that God is infinite ; and having laid that principle there , when difficulties and discouragements arise , saying , You see now in what distress you are brought , now you see there is no hope at all of your deliverance ; true indeed , saith the believer ; I see there 's no way in reason , in any ones reason , but God is infinite : I see many difficulties , but God is infinite : the soul by faith being filled with the apprehensions of Gods Infiniteness , is carried unto him through all difficulties and discouragements : Now to him that is able to Eph. 3. 20 , 21. do exceeding abundantly above all that we ask or think , according to the power that worketh in us : Vnto him be glory in the Church by Christ Jesus , throughout all ages , world without end . Amen .

2. Let thy faith lay up , and lay hold on this principle , that Gods love is immutable : Soul , whom God once loves , he ever loves : hath he loved thee ? then he can never unlove thee : With him there 's no variableness nor shadow of turning : Fix here then , it is a strong electuary in a day of fainting : afflicted Saint , what 's the matter ? My stroaks are from God himself : yet he loves thee : But God hath hid his face from me yet he loves thee .

3. Act faith in temptation , that God will be with you : he will be at thine elbow ; you know that blessed promise , I will not fail thee , nor forsake thee .

4. In trials and temptations act your faith in this , that God governs and moderates all temptations ; there 's never a temptation , but it is from Divine ordination , and therefore is managed by the reins of Divine moderation : so that as the expert Rider rules the horse , and the skilful Coach-man by his dexterity guides the Coach ; so the wise and merciful God governs the temptation , he holds the temptation in his hand with Curb and Bridle ; he allots it its bounds , and graciously prescribes its measure , so that it shall not be upon you out of measure ; Oh! what a rare comfort is this to a poor soul , that a God so good , circumscribes temptation within limits ; it may flow in upon you , but shall not over-flow you ; I say , it shall not overflow the banks , God himself will keep and bound it within its channel ; its Waves may drench you , but they shall not drown you : The Great God that saith to the Sea , Hitherto shall thy proud waves go , and no farther , the same God sits upon the waters of every temptation .

5. In all your trials and temptations , act your faith upon this principle , that God will extract good out of them ; this is the Royal prerogative of God to do so ; it is his peculiar , and he will do so ; it is spoken of him as one of his incommunicable excellencies , that God commanded light to shine out of darkness : It is the property of the Devil to draw evil out of good , and darkness out of light ; but it is the sweet property of a gracious God to draw good out of evil , and light out of darkness ; he will turn the shadow of death into the morning ; tempted souls , the Lord who tries you , will extract good out of your trials and temptations .

Vse 3. Expect a perpetual succession of temptations : [ Tota fidelium vita tentatio est ] all the life of Believers is a temptation . When one leaves you , look certainly for another : In your new birth you are born to temptations ; this life is but a long chain of successive and continued temptations : The temptations of Abraham were many : some casting up the accounts of his temptations that are recorded , reckon them to be ten ; it may be , I may find more : concerning his habitations , he was to change them thrice .

1. He left his own Native Country ( at Gods Command ) and quit all his kindred , and dwelt in Charran . Act. 7. 3 , 4.

2. From thence he went ( at the same command ) into Canaan ; whither must he go ? to a place he knew not , to men that knew not him .

3. And there God gave him no inheritance in it , no not so Act. 7. 5. much as to set his foot on , which seems to be [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] , a gift , and no gift ; to promise to give him a land , and then to give him not a foot of land in it , a shrewd temptation !

4. Then there was a famine in the land of Canaan , and Abraham Gen. 12. 10. was fain to go down to Egypt ; Canaan doth not afford him bread , which yet he must believe shall flow with milk and honey to his seed .

5. In Egypt he was tempted about Sarah his wife , and he said Gen. 12. 11. to 17. she was his sister . And Pharaoh took her into his house ; he was under danger of his life , and ( which was worse ) his wife was under danger of her chastity .

6. Then when he came into Canaan again , Lots Herdsmen Gen. 13. and his fell out , where they should feed their cattel , and they did separate from one another , and Lot chose him all the plain of Jordan ; he had brought Lot along with him , and nourished him as his child in his bosom , and now to be used so unkindly by Lot , here 's another temptation .

7. Then Lot his kinsman is taken prisoner , and Abraham is Gen. 14. fain to engage himself in a War against four Kings , for the rescue of Lot taken Captive .

8. Then he was afflicted for want of an heir , and complains to God , What wilt thou give me , since I go childless ? Gen. 15. 2.

9. Then again , as he is offering sacrifice , and the Sun was going down , an horrour of great darkness fell upon him , and he Gen. 15. 12 , 13. received sad news from God , that his seed should be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them four hundred years .

10. Then he is tempted with the delay of performance : God Gen. 16. 1. promised him a Son , but tries him sorely with delay of performance ; the execution of performance is put off : And Sarai Abrahams wife bare him no children : Abraham was old ere he had the promise and hope of a Son ; and still the older , the more uncapable ; yet God makes him wait five and twenty years for performance .

11. Then at his wifes perswasion he goes in to Hagar her Gen. 16. 5. maid , and she brings him a Son called Ishmael , and there falls out discord and contention between Sarai and Hagar , and Sarai chides Abraham for it , and lays the blame upon him .

12. Then God commands him to be circumcised , and to circumcise all his seed , and all that were in his house : And Gen. 17. 24. Abraham was ninety years old and nine , when he was circumcised in the flesh of his foreskin . Indeed circumcision was the sign of the Covenant , and Abraham was not only content to wait for God , but also to smart for him : God bids him cut his own flesh , and he is willing to carry this painful mark of the love of his Creator , not regarding the soreness of his body for the confirmation of his soul .

13. Then he is tempted again by Abimelech , and saith , that Gen. 20. 2. Sarai his wife was his sister , and Abimelech takes Sarai his wife from him .

14. Then he is sorely tempted again by the ejection of his Son Ishmael : for Sarah said unto Abraham , Cast out the bond-woman Gen. 21. 10 , 11. and her son : for the son of this bond-woman shall not be heir with my son , even with Isaac . And the thing was very grievous in Abrahams sight , because of his son .

15. Then he is tempted here : God commanded him to kill and sacrifice his Son ; all the former were but easie tasks of faith to this : all ages have stood amazed at this , to sacrifice his Son ! All the other were but mole-hills to this great Mountain : Dost thou take pleasure in humane sacrifice ? or if thou wilt have it , must I be the Monster of all parents to do it ? must my hands destroy the fruit of mine own loins ? If thou wilt have him , must I my self do it ? what none else , but I my self must do it ? A temptation most transcendent ! and yet this follows after all the rest .

Sirs , What say you ? Do you think to live quiet ? you have been tempted , and now you hope . to be quiet : mistake not , look for more still , and more yet , and more continually : Do you think at the end of a temptation , there 's an end of temptations ? No , no : they must begin again : God hath more work for you to do : God will not suffer his servants to loiter and sit idle : Hast thou been afflicted , and tried , and tempted ? thou wilt be so again : God will not give over with thee : and therefore expect a perpetual series of temptations .

Vse 4. Think not the worse of the state of grace , because of trials and temptations : Be not discouraged in it : It is God , the gracious God that tempts Abraham , and will tempt and try his Saints : and these temptations the Devil makes use of to work your hearts back again : When ye were in your natural condition , then your heart was quiet , your conscience quiet , and the devil quiet , and your friends quiet , and did not speak evil of you ; and the world quiet , and did not hate you nor trouble you : But now you begin to look toward Jesus Christ , now conscience condemns , now the Devil accuseth , now your friends , your former friends , they speak evil of you , the world abuseth you , your neighbours scorn and molest you : I appeal to thee [ man or woman ] in thine own soul ; Dost thou not think that thy former condition was an ungodly condition ? Yes , I confess , yes ; and yet then thou wast quiet , then conscience quiet , then friends quiet , then Satan quiet , but now conscience accuseth , and now Satan accuseth , and the world accuseth , and friends speak evil : Oh , say then , my condition is now far better ; when I was bad , and my condition was dangerous , then all was quiet , and therefore my condition now with trials and temptations is far better .

When I was going to hell , all was quiet ; when I was like to be lost , then all was quiet , and therefore I will not change states with my self for all the world ; I would not be in my former lost condition with all my quietness for a thousand worlds : I will prize my condition of faith and grace with trials and troubles infinitely above my former condition , come what will come : Gods Wormwood is better than the Devils Honey . Well then , be not discouraged , 't was God that did , and doth try his Saints .

Vse 5. Compose and frame your hearts for hard services : store up strength for great and strong encounters : God hath difficult work for his people to do ; it may be , Saint , he hath employed thee hitherto but in easie service , and thou thinkest it will be always so : but thou art mistaken .

You know not what dear Isaac , what precious jewel God will have thee part with , and sacrifice to him .

And therefore be up at work , labour hard for grace , to fit you for hard services : The little Bee , when 't is season with her , is upon the wing of Diligence , she is out in the morning , goes to every flower , brings in to her hive , and stores up for winter , and wilt not thou do so ?

Shall the Bee ; the little Ant be wiser than thou art ? have they souls to save ? and yet they provide for nature , and lay up for difficulties : Awake then , awake ; shall those silly creatures be at work , and wilt thou loiter ? Go to the Ant , thou sluggard , consider her ways , and be wise .

Many of you [ I fear ] will miscarry in your trials and temptations through your present loiterings : It hath been honey-moon with many of you , whilst others have been chastned every morning , and you think it will be so still : and this undoes you : you think God will put you to no harder work than he hath done , and so you overthrow your selves .

There 's never a person in this Congregation knows what day of difficulty and temptation is coming over him ; not one of you knows what hot service God hath yet for you : Little did Abraham think a day before , to hear that command from God , Go and sacrifice thy Son , thy only Son Isaac : Little dost thou know , how soon God will say to thee , Be sick , be afflicted and terrified in conscience ; how soon he may withdraw his face , give thee up to doubtings and terrors : little dost thou know how soon God may say unto thee , as he did to Moses , Go up to mount Nebo and dye : Oh then , store up strength for great and hard services and temptations .

Vse 6. Expose not your selves unto temptations : It is said here in the Text , that God did tempt Abraham : Abraham did not seek temptation , but God did tempt Abraham ; to seek temptation is a sin ; but when God tempts us , it is a way to honour : When we expose our selves to temptation , a thousand to one but we fall and break a limb , an arm or a leg ; but when God tempts us , if we seek to him , and keep to his rules , we may expect a blessing .

Christ teacheth us to pray , Lord , lead us not into temptation : but surely we are not to lead our selves into temptation .

1. Ye heard , that to a lawful temptation ; he that tempts and trieth , must have [ jus tendandi ] a right and authority to tempt ; God being our Lord , and the supream Rector , having absolute government over us , hath [ an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] an Authority to tempt us and try our graces : but we are not our own , we are his , and not our own ; we are not at our own command , nor in our own power ; we may not do what we will with our selves , and therefore we may not offer our selves to temptation .

2. When God tempts us , and leads us out into the field of Trial , we may expect his help and presence : his assistance goes along with his temptations : But when we tempt our selves , and put our selves to trials and troubles , we can expect no success , nor look for Gods Assistance , because we are out of Gods way : let him that brings us in , bring us off again : If God bring us into temptation , he will bring us off ; but if we bring our selves into temptation , we must bring our selves off again .

Vse 7. Saints , look upon your daily afflictions , as your temptations .

1. They are sent from God upon you , as your temptations , to try you and refine you : Observe then with what humility you receive them , for they are sent to try your humility ; observe with what patience and meekness you bear them , for they come to try your patience : observe into what nutriment you concoct them , for you must feed upon them , and eat them , to kill corrupt humours , and to breed good blood and spirits : I say , observe then what fruits they bring forth , for though they are not joyous , but grievious for the present : Heb. 12. 11. yet afterward they yield , ( or God looks they should yield ) the peaceable fruit of righteousness unto them which are exercised thereby . God will come to you , as the Master did to the fig-tree , to seek fruit on you : I must tell you , God expects as much fruit from your temptations , as from your mercies : Gods Eye is upon you , he looks what you are doing .

2. Afflictions ( per accidens , through our corruptions ) are great temptations to sin , and therefore you had need observe your selves strictly under your daily afflictions : I say , they are great temptations to sin : for though it be said of Christ , that he was in all points tempted like as we are , yet Heb. 4. 15. without sin : But in our infirmity of the flesh , we are seldom tempted by afflictions , without sin : Although affliction doth not quite vanquish and overcome us , yet always almost at the very first on-set , it doth ( like a great blow ) dizzy the brain , and makes us give back : If we be not thrown down , yet we reel and stagger ; and sometimes it lays us flat , and our faith lyes sprawling upon the ground : In affliction there are two things :

1. Sensation . And

2. Temptation .

1. In affliction there is Sensation [ doloris sensus ] the sense of pain and grief , and this Christ felt as well as we : we cannot , and he could not taste affliction without pain : as we are affected with Dolour , when evils lye upon us ; so was Christ , he felt sharp and keen pain . and thus Christ was tempted in all things , and in the same manner , as we are , as to sense of pain and grief , yet without sin . But ,

2. In affliction there is also temptation to sin : and because it is so true , that great temptations arise out of afflictions , therefore are afflictions Antonomastice called temptations , they tempt sadly to murmuring and impatience , to wrangling and expostulation with God , to unbelief and doubting of his love , nay , to cast off God : Doth God himself tempt me thus , and afflict me thus ? and shall I serve such a Master ? Ah! look how ye are under your daily afflictions .

Vse 8. Doth God tempt Abraham , Abraham his friend ? Then you may be the tempted , and yet the beloved of the Lord : God tempts and tries his dear ones : all 's in love .

1. He tempts his dear ones ; he tempts those whom he loves dearly : Abraham was high in Gods Books , one of his intimate and bosom-acquaintance , and yet God tempts Abraham : Nay , to give you a greater instance than Abraham , Jesus Christ was tempted : I say , Jesus Christ was Heb. 4. 15. in all points tempted like as we are , and yet the beloved of the Lord : he was the tempted , and yet the beloved of the Lord : he was tempted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eminently , superlatively , more than us all , and yet he was beloved of the Lord ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eminently and superlatively above us all .

So that ye may be the tempted , and yet the beloved of the Lord : nay , Jesus Christ was tempted of God himself : he was not only tempted by the tempter , but by his dear Father , God himself : My God , my God , why hast thou forsaken me ?

2. All is in love : he tempts in love : he not only tempts his beloved , but he tempts them in love : that he may love them the more , and they in the Issue love him the better : How much more did God love Abraham , when he saw him forget himself to be a Father , and his own child to be his Son , for his sake ?

By my self have I sworn ( saith the Lord ) for because thou Gen. 22. 16 , 17. hast done this thing , and hast not withheld thy Son , thine only Son : That in blessing , I will bless thee , and in multiplying , I will multiply thy seed as the stars of the heaven , and as the sand which is upon the Sea-shore : and thy seed shall possess the gate of his enemies : And did not this message from heaven ( think you ) kindle a greater flame of love in Abrahams bosom toward God ? without doubt it did : God loves Abraham more , Abraham loves God more than ever he did : When Abraham saw Gods design , and had his Son delivered safe to him again , How was his heart filled with a spiritual torrent of joy ! He gained the experience of Gods love to him , and of his love to God , and would not have unwished the temptation again upon any terms .

3. God tempts , and all is in wisdom : God tempts his Beloved in wisdom : he corrects his Children , as well as his Enemies ; but when he corrects them , it is in much prudence and wisdom .

Quest. But how shall I know that God tempts me for my good ? How shall I know that God afflicts me , and tempts me in love .

1. Why , first , because he loves thee : whom he loves , he tempts and proves them in love : you imagine he loves you , but you do not feel that he loves you : the sense of Gods love would put all these out of doubt .

2. You may know he tempts you in love , if ye be faithful unto him in temptations : if you depart not from God in the day of temptation : God is trying and tempting his people at this day , and it may be it will be a sad day , and a dark day of temptation ; it may be it will be a strong day of temptation , and of long temptation : and you would know whether he tempts you at this day in love , then make choice of suffering rather than sin , of affliction rather than defection : The Heb. 10. 38. just shall live by faith ( saith the Apostle ) that is , shall hold out by faith in the day of temptation : But if any man draw back , my soul ( saith God ) shall have no pleasure in him .

Would ye know whether God proves you at this day , and tries you in love ? then put on the whole armour of God , that ye Eph. 6. 11 , 14. may be able to stand against the wiles of the Devil . Stand therefore , having your loins girt about with truth , &c. Watch ye , 1 Cor. 16. 13. stand fast in the faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quit your selves like men : be strong . Stand fast in the liberty wherewith Christ Gal. 5. 1. hath made us free , and be not intangled again with the yoke of bondage . Stand fast in one spirit , with one mind , striving together Phil. 1. 27 , 28. for the faith of the Gospel . And in nothing terrified by your adversaries , which is to them an evident token of perdition , but to you of salvation , and that of God . So stand fast in the Phil. 4. 1. Lord , my dearly beloved .

3. Cleanse your hearts from hypocrisie : see that your souls are right before the Lord , and then Gods Temptations are all in love : all goeth right with upright hearts : The upright Prov. 11. 20. in their way are his delight .

4. You may know whether God tempts you in love , by the issue and fruits of your temptations . Abraham sin'd in temptation , and Saints may sin in temptation : In a temptation you would know whether you shall hold out ; I will not prophesie , but I will give you a sign : have you held out through former temptations ? thou mayst hold out through others .

Vse 9. You beloved of the Lord , bear Gods Temptations with willingness and patience : The Apostle stirs up the Hebrews to learn practically this lesson : Despise not thou the chastening Heb. 12. 5 , 9. of the Lord , nor faint when thou art rebuked of him .

Furthermore ( saith he ) we have had Fathers of our flesh which corrected us , and we gave them reverence : shall we not much rather be in subjection unto the father of spirits , and live ?

Gods Temptations are your gain : not your loss , but your Gods Temptations are your gain , therefore bear them with willingness and patience . 2 Cor. 4. 16. gain : if he tempts you by losses , your loss is your gain : your wants will be your riches , your outward poverty will be your spiritual wealth : what you lose one way , you 'l get another : what you lose in the flesh , you 'l get in the spirit : Though the outward man perish , yet the inward man is renewed day by day , saith Blessed Paul ; the soul grows new , as the body by pressures grows old : Afflictions may make thy outward face look withered and aged , but thine inward man grows young and vigorous by them .

It is good for me ( saith David ) that I have been afflicted . Now then , bring your heart to this , and bear all the temptations of the Lord with willingness and patience .

Vse 10. See God on the top of every trial or temptation : God ( saith the Text ) did tempt Abraham : you will say , God tempted Abraham by word of mouth , by an express command ; Is God wont to tempt and try men thus in these days ?

I answer , no , you heard that God doth tempt and try men two manner of ways :

1. Immediately , by himself : thus he tempted Abraham , thus was Christ led by the Spirit to be tempted in the wilderness .

2. Mediately , by means and instruments , by Satan sometimes , by wicked men other times ; yea , by Saints also sometimes , as the Lord Christ was tempted by Peter , when he spake of his sufferings , Be it far from thee , Lord : this shall not be unto Matth. 16. 22. Job 2. 9. thee . And Job was tempted by his own dear wife , Curse God , and dye . And this is the Order of God at this day : you see the means , the instruments of temptation ; but though God be not seen , yet he stands upon the top of every temptation ; no wheel moves in the world , but by the direction and counsel of the first mover : There is a concatenation of causes , and God is at the upper end of the chain , and nothing can be done by any link of the chain of second causes , without the first cause .

In the fourth to the Hebrews , there it is said that Jesus Christ Vers. 15. was in all points tempted like as we are , yet without sin : Mark it , his Temptations were in all points like ours ; Temptations may be taken ,

1. For sufferings : Or ,

2. For temptation to sin , as having a power or causality moving us thereunto : As for Christs sufferings , they were exactly like unto ours : To that end he took a Body and Soul , and in his state of humiliation lay actually under them , and felt them : As for temptation to sin , that is inward and outward : Inwardly indeed he was not tempted , but outwardly he was , by men and devils , more than ever man was , and was tempted to the same kind of sins ( at least some of them ) which we being tempted to commit , yet he never sinned .

Now the Apostle tells you there , that he is touched with the feeling of our infirmities : [ We have not an High priest which cannot be touched with the feeling of our infirmities ] ; Nay , because he was tempted like as we are , he cannot but be touched with the feeling of our infirmities , that is , he cannot but be inwardly affected with the sense of our temptations . Sirs , your temptations touch him , the temptations that you feel touch him : his very bowels are full of the feeling of your infirmities , he is acted with mercy and compassion towards you , and he would have man to know it : That which is the object of his compassion , is our infirmities , that is , sins of the soul , and pains of the body , but chiefly sin ; infirmity here is sin and punishment , sin and suffering , which makes our case very miserable : Some will think that Christ is not touched with the feeling of my sins , others will think Christ is not touched with the feeling of my sorrows : but ye are mistaken , poor souls , ye are mistaken ; saith the Apostle , we have an High priest that is touched with the feeling of our infirmities , with the sense and feeling of both , of your sin and guilt , of your sorrows and sufferings : Whatever troubles you , troubles Christ : and the reason why he is so sensible of our sad conditions , is , because he was tempted in all points like unto us : Christ as God , is infinitely merciful ; but he became man , tempted man , that he might be sensible of our infirmities with our own humane affections ; that he might pity man with the affections of a man , with such affections as we are wont to pity one another ; and therefore he was not only man , but a tempted man , because experimental knowledg , and practical sense , is the most effectual .

Hearken then , you tempted souls , how deeply is Christ touched with the feeling of your infirmities , who was himself a tempted man , as ye are ; he was in all points tempted like unto us : This is that wonderful way which God by his profound Wisdom contrived to make his mercy greater ( and in some sort ) more than infinite : he would have a kind of knowledg of mans infirmities , which as God , and Infinite , he could never have .

AN ACCOUNT OF MANS TEMPTATIONS . Psalm . LXXIX . 41. Yea they tempted God , and limited the Holy One of Israel .

THIS Psalm is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Exhortative and Instructive .

1. The Psalm is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Suasive and Exhortative ; in the first verse , Give ear , O my people , to my law : encline your ears to the words of my mouth .

2. The Psalm is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Instructive and Teaching ; I say , for their choice Instruction , and gathered out of the Records of Gods Providence towards his own people , the Jews ; at the second verse , I will open my mouth in a parable : I will utter dark sayings of old : which we have heard and known , and our Fathers have told us : We will not hide them from Vers. 3. 4. their children , shewing to the generations to come the praises of the Lord , and his strength , and his wonderful works that he hath done , &c. And that which the Psalmist would instruct them in , is to obey God , and adhere to him in dependance and subjection : And not to be as their Fathers , a stubborn and Vers. 8. rebellious generation , that set not their heart aright : and whose spirit was not stedfast with God . He warns them against Rebellion , because their Ancestors and Fathers sinned at that rate , and were severely punished by God . Where you may observe by the way ,

Observ . That to say , our Fore-fathers did thus and thus , therefore so will we , is no good argument : Shall we be wiser than our Forefathers ? yes , that you must , or else you may smart for it . The Holy Ghost here tells them , that they must not be as their Fathers ; no sirs , you must be better than your Forefathers , the Light of the Gospel should make you far better ; and time should make you better , and experience should make you better ; the example of Fore-fathers is not to be followed , except wherein they followed the Lord .

What time the Prophet ( whoever he was ) penned this Psalm , is uncertain ; yet because he gives us the History of the Rebellion of the Israelites in the wilderness , and in the land of Canaan , down to David when he was King ; it therefore seems probable , that it was written either in the later days of David , or else in the days of Solomon . The Psalm contains a long series and concatenation of Gods kindnesses to Israel , and Israels ingratitude towards God , and then the Divine punishments upon that ungrateful people .

Gods free love drops benefits and wonders upon them , and then their ingratitude extorts punishments from him : Thus it pourtrayes Gods dealings of mercy with his people , and never in justice , but when mercy was abused .

The Method and Contexture of the Psalm , is to set out one while Gods benefits to Israel ; another while their ungratefulness to God , and then his just punishments upon them : thus it looks like Hangings of Arras , pictured with interchanged Rows of various Colours .

The benefits of God to Israel are stupendious , and therefore their sins against such a God are prodigious ; to enumerate both , as they lye in order , would fill up too much time ; among their sins , you may cast an eye upon one or two of them in my Text , Yea they turned back , and tempted God , and limited the Holy One of Israel .

In the words , there are two sins mentioned .

1. They tempted God .

2. They limited the Holy One of Israel .

As for that expression , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we translate , [ and they turned back ] that is , say some , to go back again into Egypt , or as others , returned back to their old wont of Rebellion , I say , it hath no such meaning here ; it is an Hebraism , and should be rendred , [ they returned and tempted ] that is , [ saepius tentaverunt ] , they often times tempted him , or they tempted him again , as in Gen. 26. 18. In the Hebrew it is , and Isaac returned and digged , for he digged again : and so we translate it there : and in Dan. 9. 25. 't is in the Hebrew , The street shall return and be built , for it shall be built again : So here , and they returned , and tempted God , that is , they tempted God again . And as they tempted God , so they limited God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and they limited the Holy One of Israel , that is , they put bounds to his power , thinking thus with themselves , [ Illud potest , hoc non potest ] , that he could do , this he cannot do , as it is in the twentieth verse : He smote the rock , and the waters gushed out — but can he give bread also ? can he provide flesh for his people ? He is called here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Holy of Israel , ( a defect of the substantive , and is to be supplied , as Isa. 5. 16. ) that is , the Holy God of Israel .

1. He that is holy in himself , and sanctifieth those that are Lev. 20. 8. Ezek. 20. 12. his : I am the Lord which sanctifie you .

2. And the holy of Israel , who was in Covenant with them , and was to be worshipped , and served by them ; and separated them from all other Nations to be a holy people to himself .

But the other expression , or sin of Israel , is the subject of my discourse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and they tempted God . Where you have ,

1. The subject , or agent , they , that is the people of Israel .

2. Their action , or sin , they tempted .

3. The object , God , they tempted God , nay , they returned , and tempted God ; that is , they tempted him again and again : as it is in Numb. 14. 22. And have tempted me now these ten times . In our last discourse , you heard that God tempts man : And it came to pass , that God did tempt Abraham . Now Gen. 22. 1. you shall hear , that Man tempts God : and that is the Observation .

Sinful man is so bold and impudent , as to tempt the Lord God : Doctrine . Isa. 7. 13. And herein , as Isaiah said , Hear ye now , O house of David ; Is it a small thing for you to weary me ? but will ye weary my God also ? So may I say unto you , Hear ye now , Is it a small thing unto you to tempt men , to tempt one another ? but will ye tempt God also ? In the handling of this point , I must shew you ,

First , What it is to tempt God : To tempt one in the General , is to make a tryal of one .

1. Either concerning his Qualities , whether he be good , or bad , whether he be real , or counterfeit .

2. Or concerning his good will and affections to you . Thus you will make a tryal of a friend , that professeth love to you ; it may be you will go to him , and ask to borrow a sum of money of him , only to try him , and his good-will to you : and this is to tempt him .

3. Or concerning his abilities ; What a man can do . Thus we try Scholars in the University , for their degrees ; and thus persons , learning , and parts are ( or ought to be tryed ) when they enter into the sacred function of the Ministry , whether they are fit for that great work of the Lord : thus we set men to preach or expound Scripture , to try them how they can preach or expound the Scripture : And this is to tempt them . And thus the Sons of men tempt God , and try him . To tempt God is to make a tryal of him , whether God be amnipotent , or faithful , and true in his word ; I say , to make a tryal , whether God knows and sees our actions , or whether God can do such a thing , or will do such a thing for you ; and this is to tempt God , and thus men tempt the Knowledg of God , and the Power of God , and the Will of God .

And thus you may tempt God [ verbis vel factis ] , in words , or in deeds . To tempt in Scripture hath a threefold acceptation :

1. Sometimes it signifies to try , to make a tryal of one : and thus men tempt God ( as you have heard ) .

2. To provoke and irritate ; and thus some take it in the 1 Cor. 10. 9. Neither let us tempt Christ , as some of them also tempted : Let us not tempt , that is , provoke Christ , as it is in vers. 22. Do we provoke the Lord to jealousie ? are we stronger than he ? They that provoke God , do ( as it were ) challenge him into the field , and try what he can do , or what he will do .

3. To tempt [ in Scripture ] is to sollicite to evil : as when Satan tempted Christ , and tempts men , and when one sinner tempts another to sin ; and thus also men tempt God , sinful men will tempt God to sin , they will try whether they can draw God in to sin with them .

Secondly , The Schools distinguish mans Temptation of God , first into a direct , and secondly interpretative tempting of God .

1. A direct tempting of God , is when a man by word or deed intends to tempt God , and try him whether he be wise , or good , or can , or will do such a thing ; when we intend to tempt God , then it is a direct and intentional Temptation of God .

2. There is an interpretative tempting of God ; when though we intend not to tempt him , yet we do the same thing which he doth , who hath a design and desire to tempt God : So that this sin may be committed , when you do not intend it ; you may tempt God , when you have no express purpose to do it ; when you do that which is ordinable to nothing else , but to make a tryal or experience of God , and to prove his Power , or Goodness , or Knowledg .

As when a man goes on in a wretched course of life , and yet hopes to find mercy at the hour of death , he intends not ( it may be ) to try Gods mercy , yet he doth that which is good for nothing but to make an experience of his mercy .

3. You must know that ,

1. There is a good or lawful tempting of God .

2. There is a sinful tempting of God : There is a commendable , and there is an unwarrantable tempting of God .

1. There is a good and commendable temptation of God , which is lawful ; which is so , when it springs ,

1. A bono principio , from a good principle , or an holy heart and purpose .

2. When it is done in a lawful way , or by a good action .

3. When it is bottomed upon a good ground ; that is ,

1. When we have a call from God to it , his command and promise to bear us out .

2. When we have a just necessity to do it .

4. It is a lawful tempting of God , when it tends to a good end : This is a lawful tempting of God , when it proceeds from a good principle , and is done by good means , and tends Tentatio bons est quae ex principio bono seu animo sancto , ac bono medio seu mode●●● bonum finem tendit . to a good end , and ( as you heard also ) is bottomed upon a good ground , a lawful call , and a just necessity to tempt and try God .

1. To make our tempting and trying of God lawful and good , it must spring from a good principle , or an holy heart , that is , a love of knowing the Truth , or Power , or Justice of God : When we make a Tryal of God out of love to God , and his glorious Attributes , that we may be ravished with the beauty and splendour of them .

2. It is a lawful tempting of God , when we have a command to try him : and then we sin in not tempting God , Isa. 7. When the Lord had promised what he would do for Judah , and the house of David , and what he would do against Syria and Ephraim , ( saith he to encourage Abaz faith ) in ver. 11. Ask thee a sign of the Lord thy God : ask it either in the depth , or in the height above . As if he had said , For the confirmation of thy faith , and the assurance of the truth of Gods word , ask a sign , that is , try God by asking somewhat to be done , some unusual and extraordinary thing to be done by him ; thus make a tryal and experience of him , whether he means as he saith , whether his heart agrees with his word ; to know this , ask a sign , make a tryal , put him to it : No , saith Ahaz , I will not ask , neither will I tempt the Lord . You Vers. 12. would think this was Religiously , but it was Hypocritically spoken ; he pretended he would not sin , that if he ask't a sign , he should go against the Command in Deut. 6. 16. Ye shall not tempt the Lord your God , as ye tempted him in Massah . As if a man should tempt God , by doing that which he is invited by God himself to do . Ahaz here had a Command to try God : it was Gods gracious indulgence , and kind condescent to Ahaz to bid him ask a sign , that is , if thou art hard to believe me , ask a sign , and try me , I give thee this offer , but he would not ; it was his rebellion not to tempt or try God , when he had a Command to tempt and try him . And herein was his sin also the greater , because God would have given King Ahaz a sign , not for himself only , but for the edification and instruction of the whole people ; and therefore he is reproved , as an hinderer of the common good , and publick salvation , in that he would not ask a sign .

3. It is a lawful tempting or tryal of God , when there is a just necessity ; when we really stand in need of his extraordinary appearance : when ordinary means fail , then to trust in him , and expect his unusual presence , it is not unlawful . Thus when Pharaoh pursued Israel , and his Army was in the Rear of them , and the Red-sea before them , Moses said unto them , Stand still , and see the salvation of the Lord , which Exod. 14. 13. he will shew to you , to day . And when the children of Israel were in the wilderness , and could have no bread , nor could meet with water , then they were to try what God could do for them , and to expect relief from him out of the ordinary course : they were called by God into the wilderness , and therefore had a call to try God , and seek experiments of his mercy and power for them .

4. It is a lawful tempting of God , when it is to a good end .

1. As for confirmation of our faith : thus Gideon tempted , or proved God , Judg. 6. 36 , 37 , 38 , 39 , 40 verses . And Gideon said unto God , If thou wilt save Israel by mine hand as thou hast said , Behold , I will put a fleece of wool in the floor : and if the dew be on the fleece only , and it be dry on all the the earth beside , then shall I know that thou wilt save Israel by mine hand , as thou hast said . And it was so for he rose up early on the morrow , and thrust the fleece together , and wringed the dew out of the fleece , a bowl full of water . Where faith he at the 39th verse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let me tempt , or prove , I pray thee , but this once with the fleece . Gideon being conscious of his own infirmity and weakness , and out of a desire to obey God , and for the confirmation of his faith , and his more cheerful obedience in a most dangerous design which God had set him upon , asked , and obtained a sign : I suppose he ask'd this sign by an instinct and impulse from God himself .

2. When it is for Gods glory , and the publick good ; for the salvation of souls , and the progress of the Gospel , and the splendour of Christs name : And thus the Apostles prayed that God would be with them in their Ministry , by stretching forth his hand to heal , and that signs and wonders might Acts 4. 29 , 30. be done by them .

2. There is a sinful tempting of God : A sinful tempting of God is , which wants those conditions , or ingredients spoken of before . Briefly thus , [ Quae principio , medio , aut fine peccat ] , a sinful tempting of God is , that which fails in principle , means , or end . You shall see an instance of this sinful tempting of God in Matth. 22. 15. to 22. Then went the Pharisees , and took counsel , how they might intangle him in his talk . And they sent out unto him their disciples , with the Herodians , saying , Master , we know that thou art true , and teachest the way of God in truth , neither carest thou for any man ; for thou regardest not the persons of men . Tell us therefore , what thinkest thou ? Is it lawful to give tribute unto Caesar , or not ? But Jesus perceived their wickedness , and said , Why tempt ye me ye hypocrites ? Shew me the tribute money , and they brought unto him a penny . And he said unto them , Whose is this image , and superscription ? They say unto him , Caesars . Then saith he unto them , Render therefore unto Caesar , the things Verse 21. that are Caesars ; and unto God , the things which are Gods .

They came to Christ , that they might tempt him , that is , to try what he would say , to see what words would drop from him , which they might gather up to his hurt : And their tempting of Christ sprang not ,

1. From an holy , but a wicked principle , not a love of knowing the justness and truth of Christ , but an hatred of him .

2. The Medium , or means they used , was as bad ; they commended him to the s●ies , that they might cut his throat . [ Master , we know that thou art true , and teachest the way of God in truth , neither carest thou for any man ; for thou regardest not the person of men . Tell us therefore , what thinkest thou ? Is it lawful to pay tribute unto Caesar , or not ? Did ye ever hear such gilded flattery ? Though they spake nothing but truth , yet nothing did they speak in truth , here was no sincerity in their speech , but a cunning simulation of his goodness , honesty , and fidelity .

3. Their end was bloody and cruel , in all these fair speeches they sought the blood of Christ ; they tempted him , that Vers. 15. they might entangle him in his speech .

1. Here was an intentional tempting of Jesus Christ .

2. They tempted him with their words .

3. Their end was to destroy him .

Again , in a sinful tempting of God , this is also another ingredient , when we make a tryal of him , [ Sine vocatione , sine necessitate , sine causa ] , without a call , without necessity , without a cause .

Lastly , Sinful tempting of God , is either [ in excessu , or defectu ] in the excess , or defect .

1. In the defect , when God is tempted , by our unbelief , diffidence , distrust , and doubting of his power , presence , promises , and will , to do any thing for us ; so men tempt God , [ Omittendo quod oportet ] in omitting what ought to be done by them .

2. In the excess ; when God is tempted , [ nimia confidentia ] , by too much confidence ; when with the abuse of his promises , and the neglect of the Divine Method and Order he hath prescribed , they will presume of Gods Presence , and seek a tryal of his assistance , and expect his mercy and preservation . To conclude , when men in doing what they Sive faciendo quod non oportet , sive omittendo quod oportet . ought not , or in omitting what they ought to do , [ Neglectu licitorum , vel usu illicitorum ] , in the neglect of things lawful , or the use of things unlawful , they seek a tryal , or experiment of the favour or power of God , they tempt him sinfully : and of this sinful tempting of God doth our Doctrine speak , when it saith , Sinful man is so bold and impudent , as to tempt the Lord God . And of this I shall shew you ,

1. That sinful man is so bold as to tempt and try God .

2. It is a sin thus to tempt and try the Lord God .

3. Why doth sinful man tempt and try God ?

4. And then , what we have shewed but in the general , we shall shew you in particulars , what it is to tempt God in a sinful way .

1. Sinful man is so bold as to tempt God : You may see this in the 18th verse of this Psalm , And they tempted God in their heart , by asking meat for their lust . And in my Text , They tempted God , and limited the Holy One of Israel . And at the 56th verse , They tempted , and provoked the most high God , and kept not his testimonies . And when I say , that sinful man is so bold as to tempt God , I wrap up the godly also in this expression : For , though they are godly , yet they are not perfectly godly ; indeed they are sinfully godly , I mean , they have sin in them mingled with their godliness ; I say then , that good and gracious men sometimes tempt the Lord .

Zacharias tempted God : The Scripture gives him and his Luk. 1. 6. wife this character , That they were both righteous before God , walking in all the Commandments and Ordinances of the Lord , blameless : and yet Zacharias sinfully tempted God . You know , while he was executing the Priests office , there appeared unto him an Angel of the Lord , and told him , Thy wife Elizabeth shall bear thee a Son , and thou shalt call his name Vers. 13. John .

But Zacharias said unto the Angel , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] ; Vers. 18. whereby shall I know this ? Here he tempted and tryed God , verbis , in words or speech ; How shall I know the truth of God in this message ? For I am an old man , and my wife well-stricken in years ; that is , we are both unlikely for such a thing ; and therefore [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] ; How shall I know Cornelius a lapide in loc. this ? by what shall I know it ? that is , give me a sign , shew me a miracle to prove the truth of what thou promiseth : and the Angel gave him a sign , but 't was a sign of rebuke , he struck him speechless for it , he hanged up a sign at his mouth , Behold , thou shalt be dumb , and not able to speak , until Vers. 20. the day that these things shall be performed : He shall ask no more questions for forty weeks , because he asked this one distrustfully .

2. It is a sin thus to tempt and try the Lord God .

1. Because it is against the Royal Command : his Regal Authority hath forbidden us to tempt him , ye shall not tempt Deut. 6. 16. [ or try ] the Lord God , and therefore Jesus Christ himself durst not do it . When Satan , having set him upon a Pinacle Matth. 4. 5 , 6 , 7. of the Temple , said unto him , If thou be the Son of God , cast thy self down : Christ said unto him , It is written , [ that is in Deut. 6. 16. There ( saith Christ ) it is written ] Thou shalt not tempt the Lord thy God .

2. To tempt and try God , is against the Reverend and Religious respect to God , which the creature should bear toward him : we may tempt our inferiour , but it is boldness to tempt our superiour .

3. In every such Temptation , or tempting of God , there is an undervaluing of God . Will the Lord be gracious unto me ? I will try him : thus we tempt the goodness of the Lord : thus we tempt God , because we suspect his Power , and his Goodness and Ability .

3. Why does sinful man tempt God , and try him ?

1. Sometimes it springs from unbelief , and doubting of Gods Power , and his Promises , Exod. 7. 17. Is the Lord among us or not ? In the wilderness of the Children of Israels tempting of God , was a doubting of Gods Care and Providence , and Power and Wisdom , of which they had so many arguments , assurances , and promises from him .

In Numb. 14. 22. Their tempting of God ten times , sprang from their not believing him in all his signs which he had shewed Vers. 11. among them , and what that unbelief was , appears by their words at the 2d verse , Would God that we had died in the Vers. 13. land of Egypt , or would God we had died in this wilderness : And wherefore hath the Lord brought us unto this land , to fall by the sword , that our wives , and our children should be a prey ? Thinking that God could not preserve them , or else would not go along with , but leave them to be devoured by the people of the land : as you may see at the 9th verse . Now if you ask , why sinful men tempt God , it is from unbelief ; sometimes it springs from presumption , believing more than God has promised : they hope to be saved , although they live in sin ; they are too confident , and have too much faith , they are over-believing .

4. What is it sinfully to tempt and try God ? You must know ( as you have heard already ) that man may tempt God , [ Et in excessu , & in defectu ] , both in the excess , and in defect .

1. They tempt God , who neglect second causes , and use Neglectu licitorum . not means which God hath prescribed : when thou expectest God alone to help thee , or give thee a mercy , which thou oughtest to come to by thy own labour and co-operation , this is to tempt and try both the Power and the Will of God .

They that will not labour with their hands , but put it upon God to provide for them , these tempt the Lord : they that will not manage their estates , but put it upon God to help them , they sin most grievously . It is true , Gods Providence doth all things , yet thy Providence must work with his Providence , as a servant under it .

In Prov. 10. 22. It is said , The blessing of the Lord , it maketh rich : and yet at the 14th verse , it is said , The hand of the diligent maketh rich . How stand these two together ? they are not opposita , but subordinata , not opposites , but subordinate the one to the other .

Gods blessing makes rich , as the principal cause , and the diligent hand makes rich , as the instrumental cause under Gods blessing : there must be a wheel in the middle of a wheel , the wheel of diligence in the wheel of Gods blessing : there must be a hand in a hand , the hand of diligence in the hand of blessing : the diligent hand cannot make rich without Gods blessing , and Gods blessing will not make rich without a diligent hand . So they tempt God , that divide the spirit from the Ordinance ; that look for Revelations and discoveries without Gospel-ordinances ; that look for grace without the Word ; that look for light without the candle of the Ministry ; that neglect Sabbaths , neglect Ordinances , and sit at home and say , God will give them faith . Ah ye true Phanaticks ! for Faith comes by hearing , and hearing by the word of God : the word cannot work grace without the spirit , the spirit ordinarily will not work grace without the word . So they tempt God , that look for God to subdue their sins , and they do nothing ; God must master their lusts , and unruly desires , but themselves will not strive , nor fast , nor pray , nor deny themselves , nor wound their flesh . As if an Army should stand in Battalia against the Enemy , and not strike one stroke ; were not this a mad tempting of God , and horrid self-murder ? Up , sirs , then , and your selves fight the good fight of faith against your lusts : Victory over sin is a mercy which thou must come to , by thy own labour and co-operation : 't is God indeed that hews down the strong oaks of our lusts , but the Ax wherewith he doth it , must be in our hands : If ye through the spirit mortifie Rom. 8. 13. the deeds of the body , ye shall live . So they tempt God , that will go in the way of means , but not far enough : many will pray against sin , but not practise against sin : as if a sick man should pray for his health , but will take no physick for his health ; or he that hath a dangerous wound should pray to be healed , but will apply no plaister : they that pray for their children , but do not educate them , instruct , reprove , correct them , they tempt God , in that they do not use all the means ; for as Solomon saith , Foolishness is bound in the heart Prov. 22. 15. of a child : but the rod of correction shall drive it far from him .

They that argue , if we are elected , we shall be saved , though we live as we list , and if we are not elected , we shall be damned , though we live never so holy , and endeavour never so carefully ; these tempt God egregiously : for God electing to the end , elects also to the means ; hence that saying ; [ Praedestinatio est praeparatio gratiae in praesenti , & gloriae in futuro ] , Predestination is a preparation of grace for the present , and of glory for the future .

And therefore , whereas thou sayst , If I am elected , I shall be saved , though I live as I list , the inference is most false ; for then ,

1. Conversion and Grace should be commanded in vain , and because predestination alone should bring men to heaven ; which is a foolish conceit , I say , predestination alone brings no man to Heaven ; it is but the first link of the chain .

2. Election or Predestination carrieth the means to salvation in the Womb of it ; so that this conditional proposition , though Paul continues a blasphemer , yet by vertue of his Election , he shall be saved , is so far from being true , that the contrary ought to be inferred ; if Paul be not converted , 't is impossible he should be saved , though elected , because God who elected Paul to be saved , elected him to be saved by conversion , not by rebellion ; by faith , not by unbelief .

And whereas thou sayst , if I am not elected , do what I can , live I never so holy , though I should believe , and repent , I shall be damned by reason of the infallible decree .

I answer : There was never any such decree at all in the Divine Will , of damning any man , though he believed and changed his life , and returned to God : I tell thee , there was never any such Decree at all in the Divine Will , but the contrary , which God would have establisht for ever as most sure and certain ; and promulged abroad to all men , That whosoever believes , shall not perish , but have everlasting life , and he that will have the son , shall have life . Oh comfort ! unspeakable comfort ! and therefore come in , souls , come in and take Christ , ye sinners , and fear not Reprobation , ye shall be saved . Sirs , let me in short give ye a blessed word , fear sin , and fear not reprobation : if ye fear sin , reprobation can do ye no hurt .

To conclude , as long as you remain unconverted , to presume of your election , [ Stultitiae est ] it is folly ; to affirm your reprobation , [ Insaniae est ] it is madness : for this is to praedamn thy self , or damn thy self before-hand ; that is , you cannot say , you are elect , till you are converted ; to say , you are a reprobate , though yet unconverted , is to stop up your way ( with your own hands ) unto salvation .

To cast our selves upon any immediate providence , when means fail not , is to tempt God , to disobey instead of believing God : we may challenge God on his word , we may not strain him beyond it Thus , Satan when he had set Christ upon the Pinacle of the Temple , bade him , If thou be the Son of God , cast Mat. 4. 5 , 6. thy self down . Satan would have perswaded Christ , by casting himself down , to make tryal whether God would deal with him as a Son , that is , preserve him , or no : But Jesus said unto him , It is written , thou shalt not tempt the Lord thy Vers. 7. God . Christ replieth , that this is a tempting of God ; for ,

1. Christ needed no such evidences of his being the Son of God , for there came a voice from heaven , This is my beloved Son , in whom I am well-pleased . This was sufficient testimony , Mat. 3. 17. he needed not another proof , such as Satan would have him to give .

2. There were steps in the Temple , by which Christ might descend , and therefore needed not to tempt God , or put him to such an Act of immediate Providence to preserve him ; we must not desire God to give any extraordinary proofs of his care of us , when he hath provided the ordinary means for our safety .

Yet let me tell you , that when all means seem to lye dead before us , then to cast your self upon immediate providence , for God to work , is no sinful tempting of God ; and therefore I said , to cast your selves upon any immediate providence , when means fail not , is to tempt God : but when all means have left you , then to trust God , and try what he will do , is no tempting of God : Did not Jehoshaphat with the whole Church do so ? We have no might against this great company : 2 Chron 20. 12. neither know we what to do , but our eyes are upon thee ; that is , to look and try what thou wilt do . Sirs , Is God tyed to means , or will you tye God to means ? when means fail , will God fail his people ?

Yes , you 'l say , in this very point lieth the case , for when all means are gone , and have left us , it is a sign that God is leaving and giving over to help ; for as means presenting it self , is a sign of Gods Will to help , so when all means are gone , 't is a sign that God is giving over to help : and therefore we must sit down , and leave off to act faith .

This is indeed a rational arguing , according to nature , but not according to faith : and therefore let me tell you , you are quite mistaken ; for when death sits upon the lips of the second cause , and speaks nothing but terror , then , even then , you are to believe , and put God to work for you : Although Habbak. 3. 17. 18 , 19. the fig-tree shall not blossom , neither shall the fruit be in the vines , the labour of the olive shall fail , and the fields shall yield no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet I will rejoyce in the Lord , I will joy in the God of my salvation : The Lord God is my strength , and he will make my feet like hindes feet , and he will make me to walk upon mine high places . Here the Church believes , when all means are out of the way .

This is no tempting of God , because you have his promise : the promise and faith is the buckle and clasp fit for one another ; now the Lord do's not only promise to help his children , but he promises to help when all means fail : When the poor Isa. 41. 17 , 18 and needy seek water , and there is none , and their tongue faileth for thirst , I the Lord will hear them , I the God of Israel will not forsake them : I will open rivers in high places , and fountains in the midst of the valleys : I will make the wilderness a pool of water , and the dry-land springs of water .

Ah , ye Christians ! that you would believe at this day : Will ye only believe when means are strong , and have life in them ? ye have read of the unbelief of the people of Israel , when they were in the wilderness , they wanted ordinary provision , and they murmured , and were full of unbelief , so that the Lord was angry with them , and slew them , and they never came into the land of Canaan : but I pray , what was their unbelief , for which God did slay them ? was it this that they did not believe when they had means ? No ; but that they did not believe when all means failed , this was their unbelief . You say you are afraid to believe , when you have no means , because God hath commanded you to use the means : But know , I pray you ,

1. There is a time when God takes away the means to try our faith : And how doest thou know , whether this be not the day and the time ? Thou sayst thou canst not believe , because means fail ; it may be , it is the time of thy tryal , God sends this time of purpose to try thee .

2. God hath commanded you to use the means when you have them , but where hath God forbidden you to trust in him when you have no means ?

2. God is tempted , when men are addicted too much to the means : as Thomas , when the disciples told him , We have John 20. 25. seen the Lord ; said he , except I shall see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe . What was this but to tempt Christ ? Sirs , when we prescribe God the manner , the measure , then we tempt and try God .

3. They tempt God , that use unlawful means ; for all that Vsu illicitorum . own a God , will grant that all means work in vertue of the first cause , and can do nothing without a Divine Presence , and therefore all expect Gods blessing in the use of means . We ( say you ) must use the means , and God must give the blessing , and therefore when ye use unlawful means , ye tempt God to co-operate with means unlawful ; you try him whether he will bestow his concurrence with you in a way unlawful ; you prove him whether he will make his Providence go along with you in indirect means to serve your end : He that tells a lye to prevent a danger , or save his life , tempts God , and trys him to favour , and bless that lye unto his safety .

4. Men tempt the Knowledg of God , when they make tryal , whether God is acquainted with things below , and knows what they are doing . When Ananias and Saphira sold their Acts 5. 9. possession , and kept back part of the price , saith Peter , How is it that ye have agreed together to tempt the spirit of the Lord ? Whether these did purposely go about to tempt the Spirit , or no , is questioned ; if so , then it was an intentional and direct tempting of the Spirit : However , though they did not intend it , yet 't was an interpretative tempting of the Spirit , that is , it is called a tempting of the Spirit , and taken to be such , because it was such a fact , as they could do no more , who had intended to tempt the Spirit .

But how was the Spirit of God tempted in this Act of theirs ? The act did tend , ( though it may be , they did not intend it ) , I say , the act did tend to this , to make a tryal , whether the Spirit knew their fraud , or not , and knowing of it , whether he would punish it : Their act spake in this language ( as if themselves had said ) , Can it be , that the Spirit should know or find out our deceit ? And so the meaning of Peters words [ How is it , that ye have agreed together to tempt the spirit of the Lord ? ] is this , How is it that ye have Deodat . in loc. agreed together to make a prophane tryal , whether he knew your fraud , or no ? As if by this secret and fraudulent conveyance , you would try or make an experience whether the spirit were privy to your deceit , or no.

Thus , Sirs , when men sin in secret , they tempt Gods Knowledg ; it may be not of set-purpose , but their actions tend to it : Is Gods eye upon us ? can we not sin , but God must know it ? can we be no-where out of his Presence ? Their actions behind the curtain , put God to the tryal , whether he seeth them , or no.

Hypoorites tempt Gods Knowledg : they do ( as it were ) make a tryal , whether the beams of his Knowledg reach the dark center of their hearts , and his eyes read their cunning ends , and self-designs : to play the Hypocrites , and carry on private Interests under the veil of profession ; what is it , but to try whether they cannot hide their plots from God ?

But oh fools ! for , doth the influence of the Sun and Stars pierce down into the deep bosom of the earth , and there beget mettals and minerals , and shall not Gods Knowledg much more reach the heart of man ? The Lord knows the thoughts Psal. 94. 11. of man , that they are vanity .

5. They tempt God , who without a call cast themselves into danger , to make tryal whether God can , or will deliver them . Scripture teacheth us , that when danger is upon us , we may hope well , relying on God for help ; but we must not cast our selves rashly into danger , that God may help : we may trust God in difficulties , that he will help , but we must not throw our selves into difficulties , expecting God to help . This was Satans method of tempting Christ , he would have had Mat. 4. 5 , 6. Christ to cast himself down from the Pinacle of the Temple , that is , throw himself into danger , and try whether God would not preserve him , For it is written ( saith he ) he shall Psal. 91. 11 , 12. give his angels charge concerning thee , and in their hands they shall bear thee up : lest at any time thou dash thy foot against a stone . But saith Christ , Thou shalt not tempt the Lord thy God , that is , by casting thy self without a call into danger : for Satan , though he alledged Scripture , yet hides some words which shew the meaning of it . The Psalmist says , He shall give his angels charge over thee , to keep thee in all thy ways : and what are thy ways , but actions agreeable to thy calling , and thy duty ? And thus he shall give his Angels charge over thee , to keep thee in all thy ways , that is , in those courses that are appointed thee of God .

But these words , To keep thee in all thy ways , the Devil leaves them out , and clips the sentence , and therefore Christ tells him , It is written again , thou shalt not tempt the Lord thy God ; that is , by going out of our way , and casting our selves into danger without a call , and then say the Lord will deliver us . It had been contrary to Christs way , and his duty , to have thrown himself down from the Pinnacle of the Temple : he had gone out of his way , had he done so .

Sirs , when we go out of Gods precincts , we go out of Gods protection : a King undertakes the safety of his Subjects , whilst they travel within due hours , and keep the Kings high-way , else not : so hath God promised to preserve us , and his Angels to take charge over us , while we hold his way .

If a man should throw himself into a deep River , where in an ordinary way he could not but be drowned , and say , God is able to preserve me , and make me swim out ; you will say , he is a mad-man , his faith is frenzy , and 't is a most horrid and prodigious tempting of God .

So they tempt God , that engage themselves to afflictions , to poverty , loss of estate , without a call : and therefore they that suffer , must be sure they have a good ground , and a good cause , and truth of their side , else they sinfully tempt God to provide for them .

Hitherto I refer wilful and indiscreet marriages : when persons , neither of whom have any competent subsistence , shall marry together ; they know not how to live and maintain themselves , and yet say , God will provide , this is to tempt God : they cast themselves into the disaster of irremediable poverty , and into the deep gulph of a thousand sorrows and temptations , and yet say God will provide , what is this , but a sottish and sinful tempting of the Lord God ? So they that expose themselves to the occasions and temptations of sin , saying God will keep them from sin , these tempt God .

As servants that will venture to live in Papists houses , and say , God will preserve us from contagion , or when servants cast themselves into a prophane family , and say , God ( I hope ) will not suffer me to be the worse for it , or when serious christians shall make choice to tye themselves in marriage to prophane and carnal persons : or when a man shall engage himself to sinful company , and say , Though they be naught , God will keep me , and take care of me , all these tempt God : as if a man should throw himself into the fire , and say I shall not burn , God will keep me ; or , as if a man should run himself into an house where the plague is , and say , God will keep me from infection .

6. God is tempted , when we are not satisfied with his revealed will , sufficiently made known to us , but require further arguments , and so put him to the tryal . And thus we may tempt God in point of Doctrine ; when we will not sit down content ( I say ) with the revealed will of God , when we refuse to believe that which is testified to be his Will , but require more arguments thereof , as of a matter still uncertain . Acts 15. 7. When some Teachers would have imposed Circumcision upon the believing Gentiles , Peter argued against it :

1. Because God sent him to Preach the Gospel to Cornelius , and his Family , and others his Kinsmen and Friends , whom he had called together , all of them uncircumcised Gentiles . God would have the Gospel Preached to them , and they accordingly had , and received the faith , and yet were not circumcised : this was one argument , why they should not be circumcised .

2. God also ( saith Peter ) gave them the Holy Ghost , even Vers. 8. as he did unto us : and by this , God which knoweth the hearts bare them witness ; that is , by giving them the Holy Ghost , testified from heaven , that they were accepted of him , though they were not circumcised ; and therefore , saith he , Why tempt Vers. 10. ye God , to put a yoke upon the neck of the disciples ? Ye tempt God by urging Circumcision upon them ; that is , your laying that yoke on the Gentile-Christians after such evidences of Gods will to the contrary , is a tempting of God .

Sinners , you thus tempt God , you tempt God , who believe not his clear dictates , but call into question his certain commands . God commands ye to be holy , and to walk strictly and exactly ; yet you doubt of it , whether it be so or no ; you think you need not be so holy : though the Command revealed is clear as the Sun , yet you doubt whether God himself be so strict , or whether his will is , that you should walk by so strict a rule ; now you tempt God , and try him whether he made such Commands seriously , or in jest , whether he be in earnest , or in sport , when he saith , Be ye holy , for I am holy .

7. They tempt God , that lay unnecessary yokes upon the necks of the disciples . As Peter saith , Why tempt ye God , to Act. 15. 10. put a yoke upon the neck of the disciples , &c. Deodate gives this gloss upon it , Why do ye make a rash tryal without any necessity or command , even with danger of sinister success , whether God will give them the will to submit themselves to a burthen so odious to them , and the power of bearing it , without being moved to impatience and revolt ? arguing , that such a course was to make the poor Gentile-Christians to revolt from the Gospel of Christ .

8. Doubting hearts tempt the Lord , Can the Lord forgive ? or will the Lord forgive such a sinner as I am ? This comes to that pass in the 78th Psalm . v. 18 , 19. They tempted God in their heart , they said , Can God furnish a table in the wilderness ? Poor souls , let us pity one another : our doubting , is a tempting of God : let us then throw our selves upon his free promise , and fear nothing .

9. Men may tempt God in holy duties .

1. When we perform holy duties in our sins : and here we tempt God [ in excessu ] in the excess , with too much confidence : men will pray to God in their sins , they will approach his Presence , face him in duties , call him father , be bold with him in their addresses , come every day before him , and yet keep their sins . Call him father , and yet hate the Saints ; what an impudent tempting of God is this ? they challenge him to be their God , and yet hate holiness : they will perform religious duties , and yet scorn at Religion .

2. We tempt God in holy duties , by cold and indifferent performance . Sirs , consider , oh consider seriously , you pray , it may be , but you pray with slightness of heart ; there is a certain wantonness , and trifling disposition in the heart , that you are wont to be superficial and imperfect in your ways : perhaps you will not leave off duties , but you do them ; as if you did them not , without heart , in a loose , lazy , formal , lifeless manner ; now ye tempt God , both the majesty and the mercy of God is despised : and can God be well-pleased with such things ? If ye offer the blind for sacrifice , is it not evil ? Mal. 1. 8. and if ye offer the lame and sick , is it not evil ? offer it now unto thy governour ; [ that is , try him with such a gift ] , and will he be pleased with thee , or accept thy person ? No : he will not ; shewing that when you offer such gifts to God , you do but tempt him , and try his patience . It is an high presumption , and temptation of God , to offer that to God , which we durst not do to a superiour mortal man ; to perform duties to God with a slight heart , it is a slighting of God .

3. A man tempts God in holy duties , when we do them to try God what he will do for us , in things of which we have no promise : as when men have tryed all ways and means of their own to be rich , and all will not do ; now they will become religious , and set up duties in their families , to try this way also ; if God will prosper them in the world , and give them of the dew of heaven , and the fatness of the earth , and plenty of corn and wine : and here is a double sin ,

1. In that they make Religion to serve the world , and subordinate Divine duties to carnal and earthly ends : here Religion is the means , and the world set up as the end : the end is always ( in the intention of the agent ) nobler than the means : they that worship God for the world , have an higher esteem of the world , than they have of God or his worship .

They tempt God to give them outward things , which ( it may be ) he will not : thus Balaam tempted God .

10. They tempt God , who dare God , and try his patience , 1 Cor. 10. 9. Neither let us tempt Christ , as some of them also tempted , and were destroyed of serpents . Neither let us tempt Christ , that is , let us not by our provoking sins dare Christ , and try his patience , whether he will make good upon us his threats against sin : when we go on in sin , we make ( as it were ) undue tryals of his mercy and patience : to tempt God , Grotius in locum . is to make an experiment how far his patience will go , and how long it will endure and hold out .

11. They tempt God , who try him whether he will not be better than his word : Sinners cannot deny , but the Word of God saith , Neither fornicators , nor idolaters , nor adulterers , 1 Cor. 6. 8 , 9. nor thieves , nor drunkards , nor covetous , nor extortioners shall inherit the kingdom of God . They see this , they that are guilty of these sins , see this , and cannot deny it ; yet they hope , that though this be Gods word , yet he will be better than his word . We hope God will not be so strict , and so severe as he saith ; we trust he will give a relaxation , and will not do all he saith in his word ; if God will be as precise as his word , we are undone ; if God will be no better than his word , wo to us .

O ye tempters of God! how can ye be saved ? I say , this is to tempt God , whether he be firm to his own word , or no ; constant to his own sayings , or no ; this is , Facere Deum ludionem & ridiculum , I say , this is to make God a meer stage-player , ridiculous in his most grave transactions : What is this , but to make him light and unconstant to his most solemn pronunciations ?

12. They tempt God , who live in known sins against the manifest word of God ; they make a tryal of him , whether he will punish them for their sins , or no : whether he can be angry , or will be angry with sin , or no : this is Interpretativa tentatio , a tempting of God by Interpretation . Sirs , as oft as men sin against their own consciences , they do presumptuously tempt God , or try whether God will be just , or no ; whether he be holy , or no : thou lovest such a sin , and livest in it ; now thou temptest God , whether he loves it and likes it also ; and at length thou thinkest that God is such a one as thy self .

13. They tempt God , who attempt things above their parts and power , confiding in the Divine assistance , which is not promised them : thus many tempt God by entring into the Ministry ; they undertake a great work , and are not underlaid with a stock of abilities , but they venture upon confidence of Divine assistance : but where has God promised thee his assistance ? he never promised his assistance to those that are unable : he fits for the Ministry , but never promised assistance to the unfit .

14. They that put off their repentance from the present to the future-time , and doubt not but God will give them grace and conversion whensoever they list , tempt God exceedingly . To repent , and turn to God , is a work above the sphere of mans ability : who can change his own heart ? Oh! but God will meet me with his assistance hereafter : poor man , Who told thee so ? I am sure God never did .

15. They tempt God , who bring Gods Actions to the test and tryal ; who subject his dealings to unjust examinations .

16. To conclude . Some men tempt God to sin , were he capable of such a temptation . Indeed James saith of God , Jam. 1. 13. that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God cannot be tempted with evil , or tempted to evil ; yet many are so audacious as to tempt God to do evil .

Vse 1. The Vse is this . Oh let this point humble us : for who of us have not been tempters of the Lord , both in our days of unregeneracy , and since we gave up our names unto him ; both in our days of unbelief , and since also in our days of faith ?

When we loved and lived in sin , how did we continually tempt God , and since he manifested and revealed himself unto us , how oft , how oft have we tempted him most unkindly , and unfriendly ? God may say to every one of us , You Numb. 14. 22. have tempted me these ten times : How have we indulged known sins ? and favoured secret lusts , and prayed free-grace to accept of us in our beloved sins , and tryed his mercy to pardon us in our love to sin against his revealed will ?

How coldly have we prayed against an endeared corruption ? nay have we not secretly prayed , oh ! that God would spare me this sweet sin ? oh ! that God were of my mind , that I might enjoy this pleasing sin : have we not at least tacitly wooed God to a compliance with us ! and how indifferently have we conflicted with our pleasing sins , as if we were loth to over come them ?

How often have we tempted God with our impatience , our murmurings , our unbelief and discontents ? How often in our afflictions have we called God to an account , brought his Actions to the test , and subjected his dealings to our unjust examinations ? and tryed them by our touchstone ?

Vse 2. The second Vse . Oh then let us take heed of this great sin of tempting God : Sirs , you may trust him , you may not tempt him : God by all his promises meant to encourage your faith , not your presumption .

1. To tempt God , is a grieving of God : The Psalmist brings in God speaking thus to the Jews , When your Fathers Psal. 95. 9 , 10. tempted me , and proved me , and saw my works : Forty years long was I grieved with this generation . Tempting of God through unbelief , and not submitting to his Government , is a vexing of his Spirit , and a provoking of him to reject the sinner ; Forty years long was I grieved with this Vers. 11. generation — unto whom I sware in my wrath , that they should not enter into my rest : They tempted God , and this grieved him , and vexed him , and then he sware , they should not enter his rest .

2. To tempt God , is a destroying sin : Neither let us tempt 1 Cor. 10. 9. Christ , as some of them also tempted , and were destroyed of serpents .

Vse 3. A last Vse shall be to give you some antidotes , and then I have done .

1. You must get the clear eye of faith : by faith sometimes we understand the promises ; when we do not , the work of faith is to commit the soul to God , as unto a faithful creator : Faith will tell thee , when God frowns upon thee , he loves thee : Faith will help thee to commit thy soul unto God , Jobs afflictions made way for him to heaven .

2. Stay his leasure , whatever your wants and conditions are , stay his leasure , go not before God , stay his leasure ; if thou wilt be but content to stay Gods leisure , thou wilt never go out of the way : set faith and grace at work to help thee to look upon the time as short : the mercy when it comes , will be infinitely sweeter than if thou shouldst pull it off with thine own hand : this will help thee to wait Gods leisure .

3. Contentation is a rich antidote against tempting of God . The defect of this Contentation leads us into many temptations and sins , both against God , while we murmur at his will and dealings with us .

And against our neighbour , whose prosperous estate , being better than ours , we envy at . And therefore , sirs , if we have food and rayment , let us be therewith content , that we may not trouble the waters , nor disquiet God nor our own souls .

AN ACCOUNT OF Christian Piety . 2 Tim. III. 12. Yea , and all that will live godly in Christ Jesus shall suffer persecution .

PAVL was the Author of this Epistle ; the person to whom he Writes it , was one that had much of Paul's heart , 2 Tim. 1. 2. Timothy , whom he stiles , his dearly beloved Son ; not by natural , but , 1. By spiritual generation : Paul begot him to God by the Ministry of the Gospel .

2. And Timothy was also Pauls Son by imitation ; he took Pauls stamp upon him , and resembled him , as a natural Son doth his Father ; and therefore Paul in his first Epistle calls him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; his right Son , his true Son , one that followed him to an hair , 1 Tim. 1. 2. not spurious , nor degenerate .

3. And therefore he was Pauls Son in affection : Paul loved him , as any Father ever did a Son ; and he Paul , as any Son ever did a dear Father .

And therefore in both his Epistles , the Ink in which Paul dips his pen , were his warmest Bowels , to write to his beloved Timothy .

The design of these Epistles , is various instructions , teaching Timothy , how he should govern the Church , which he calls the house of God , what Doctrines also he should Preach to the Church ; and several Admonitions exciting him to read and study , study and read the Scriptures , to execute his office with an intrepid spirit , to be indefatigable in Preaching the Gospel , 2 Tim. 4. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in season , and out of season . In a word , to fear nothing in the race of his Ministry , but act resolution , fortitude , and patience in bearing the afflictions of the Gospel .

In this Context ( where our words lye ) Paul would settle and corroborate Timothy [ ab exemplo ] , by setting himself A causâ procatarcticâ . Vers. 10 , 11 , 12. an example before him . But thou hast fully known my Doctrine , manner of life , purpose , faith , long-suffering , charity , patience , persecutions , afflictions — yea , and all that will live godly in Christ Jesus , shall suffer persecution .

In which words you have ,

1. An Act. And ,

2. The Object .

First , Here is Timothies Act , Thou hast fully known , all these things in me , which ( I hope ) will raise up your spirit to do the like ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou hast fully known .

The Object which Timothy knew so fully , is expressed by Induction .

1. Of Pauls Virtues .

2. And of his Sufferings .

First , His virtues ; Thou ( O Timothy ) hast fully known my Doctrine , manner of life , purpose , faith , long-suffering , charity , patience .

Secondly , His sufferings : Thou ( O Timothy ) hast fully known my persecutions , afflictions .

1. And they are described [ a circumstantia loci , or ubi ] , from the places , where his afflictions and persecutions met him , Which came unto me at Antioch at Iconium , at Lystra , what persecutions I endured .

2. From the event or consequent of them , [ But out of them Or , a Contrario . all the Lord delivered me ] .

3. From the common subject of them , or from the community of them : they are [ accidentia communia ] common accidents ; yea , and all that will live godly in Christ Jesus , shall suffer persecution . And therefore you must not be scared at them , Timothy , but resolve to have your share in them with such noble companions .

The words are a Proposition , Categorical and Affirmative ; for they affirm that all that will live godly in Christ Jesus , shall suffer persecution . Where you have ,

1. The Subject , i. e. the persons who are spoken of , and they are all that will live godly in Christ Jesus .

2. The Praedicate , or the thing that is spoken or said of them , and that is , They shall suffer persecution .

And the Proposition is universal also , for it affirms that all that will live godly in Christ Jesus , shall suffer persecution .

I shall not discourse of the Praedicate , or latter part of the Proposition , namely , the Godly's suffering of persecution , for this is a common Theam ; and it is so true , even to our sense and experience , that I need not speak to it .

I shall therefore confine my self to the Subject , or first part of the Proposition , All that will live godly in Christ Jesus ] ; because I think it most concerns us to know what it is to be godly in Christ Jesus , for herein the Knowledg of our eternal interests lyeth : and if we can discern , that we are godly in Christ Jesus , we shall easily deduce our Title to Christ , and a Right to eternal glory in him .

Now in our discourse upon this subject , we must inquire ,

First , What is meant by godly ?

Secondly , Why this expression [ in Christ Jesus ] is added , and what it imports , all that are godly in Christ Jesus .

1. What it is to be godly : The words are , All that will [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] , live godly , or after a godly sort ; now godly presupposeth godliness , as the Concret doth the Abstract : for godly and godliness are [ Conjugata ] Conjugates , and godly men are denominated , or called so from godliness .

Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , godliness , among other sounds it gives in Scripture , speaks or signifies Religion , or the true way of worship of God .

2. Having now shewed you what the word [ godly ] means , we come to the Addition [ in Christ Jesus ] : All that will live godly in Christ Jesus . For we might easily suppose , that it had been enough for the Apostle to have said , All that will live godly , shall suffer persecution : Why then doth he say , or what need had he to add , All that will live godly in Christ Jesus ?

I Answer ,

1. This expression [ in Christ Jesus ] is added as [ specifica differentia ] , a specifical difference to distingush the Christian Religion from all the rest : [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ] to be Religious , or Religion is the Genus , and [ in Christ Jesus ] is the difference Constitutiva . constituting the essence of true Religion , putting it under such a kind , and dividing it from all other Religions , as from Divisiva . Judaism , which hates Christ , and Graecism , or Ethnicism , which derides Christ , and all salvation by him .

The Jews require a sign , and the Greeks seek after wisdom , 1 Cor. 1. 22 , 23. but we preach Christ crucified , to the Jews a stumbling-block , and to the Greeks foolishness . The Jews sought salvation by their legal righteousness , and the Greeks by their moral virtues , the Christians by Christ crucified . And so the meaning is this , All that will live godly , or religiously in Christ Jesus , that is , that profess the Religion of Christ , or the Christian Religion , they whose Religion is Christ Jesus , shall suffer persecution . And so they did in those days , those Primitive times , when the very name of Christ was so hated by the Jews , and the Doctrine of salvation by Christ ( in opposition to all their Gods ) was so impugned by the Gentiles .

Yet , because Christian Religion requires the highest holiness , and therefore carries a Divine Energy and virtue in it to supernatural actions , it consists not in word only , but in power . No Religion sanctifies , but this that is of Christ Jesus ; what she teacheth , she infuseth into the hearts of her Children ; she is spirit and life , because she carries Christ in her ; and Jesus Christ came to reform and renew the world , to destroy sin , and dethrone Satan , and bring down Heaven upon the Earth , and put God and Man into an Unity again .

2. Therefore this expression [ in Christ Jesus ] speaks not only an outward profession of Christ Jesus , but also an Vnion with Christ Jesus , and an oneness with him : So that to be godly in Christ Jesus , is to be one with Christ Jesus ; for this is the high priviledg which Christian Religion puts upon her true Disciples , that Christ dwells in them , and they dwell in him . This is an high Divinity ; they are united to Jesus Christ , as the branch to the tree , the graft to the stock , the members to the head ; and if united , then they must also be one with him , and by reason of this unity , do not only partake of his grace , but also his spirit and life , in the same manner as we say , the members move not themselves , nor live but by the life of their head . So that to live christianly , it is not enough to say that we must be in grace , but we must live in the spirit and life of Jesus : Forasmuch as we are one with Christ , we must live his life , and be acted and guided by his Spirit . That life of Union which makes us one with him , causes us to live in his spirit and life . Not I , but Christ Jesus Gal. 2. 20. lives in me : And therefore the life of a Christian , is the life of God himself , who lives in us by his Son . Whence it follows , that as the Father lives in the Son , and the Son in the Father ; so we live in Jesus , and Jesus in us : and because Jesus lives in us , the Father also lives in us ; as you may find in Job . 14. 23. If any man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him .

3. This expression [ in Christ Jesus ] speaks causality ; because all that live godly , are in Christ Jesus , as the effect in its cause , they have all their Being of grace from Jesus Christ : I say , they are in Christ , as the effect in its cause .

They are in Christ Jesus , as

1. In the efficient cause .

2. In the exemplary cause .

3. In the conserving and supporting cause of all their graces .

1. They must be in Christ as in the efficient cause of all their graces . For God in giving us Christ in our nature , makes him thereby the principle of a new life in us , and wills , that as himself is the principle of the life of his Son in eternal generation ; so his Son should be the principle of our life in the new Regeneration of our souls , with the washing of Eph. 5. 26. John 5. 21. water by the word . As the Father raiseth up the dead , and quickneth them , even so the Son quickneth whom he will , whether dead in their graves , or dead in their sins . And again , As the Father hath life in himself , so hath he given the Son to Vers. 26. have life in himself : i. e. to give life to others .

2. The godly are in Christ as their exemplary cause . They form up themselves to him . Men cannot be godly , unless they make Christ their Samplar ; so that to live godly in Christ Jesus , is to act and live like unto Jesus Christ , to make him the Idaea of our graces , and the partern of our life . All that wear the name of godly upon them , are obliged to imitate Jesus Christ : The greatest honour we can give him , is to conform our selves to his life and intentions ; to imitate Jesus Christ , maintains our adherence to him . I beseech you , observe it , we adhere no longer to Christ , than we are like him , and we are not in him , if we do not imitate him .

Our life then must be a lively Image of the life of Jesus Christ . The first use a Christian is to make , is to look upon the Son of God as the Prototype and Exemplar of his life and actions , to express and represent him ( as it were ) to the life . As the Son of God is the Image and Resemblance of his Father , so must the Christian be of the Son . We must be by grace , what Jesus is by nature : the Son of God is the true life , and true model of our life .

Our interior and exterior life then must imitate and regard the exercises of the soul of Jesus Christ , and the actions of his sacred life .

What Paul saith in another case . As we have born the 1 Cor. 15. 49. image of the earthly [ Adam ] , so shall we also bear the image of the heavenly , i. e. of Christs glory ; when we come to glory ; so as we have born the Image of Adam , imitating him by sin , and following him by our own inclinations , we must also bear the Image of Jesus Christ copying out his life and actions .

God gave us a Law as a Rule of life ; but he gives us a living Law , a living Rule , and form of life in Christ , and shews us in him the manner of conversation that we must follow , to live christianly , that is , to live a new life .

My Beloved , we should never have understood the dimensions of life , as it lyeth in the law , had we not seen it acted in Christ Jesus . By looking on , and taking some measure of the excellent life of Jesus Christ , we come to know what the life of holiness is , that is commanded in the law .

And , observe it , The Lord Christ came not only to set himself before us to imitate him , but to give us a grace and power to imitate him , and put on his likeness : As Paul saith , I can do all things through Christ that strengthens me .

Consider it seriously , Many because they lean upon Christ for pardon , and upon his righteousness alone for salvation , believe lustily , that they are in Christ Jesus . But ye are not in Christ , till ye live his life ; your vital imitation of Christ , speaks your Vnion to Christ ; if you are not like him , you do not live in him .

To imitate Christ ,

1. We must shun all manner of sin ; for he knew no sin . 2 Cor. 5. 21. 1 Pet. 2. 22. And again , 't is said of him , Who did no sin , neither was guile found in his mouth . And 't is said there , That he left us an Vers. 21. example , that ye should follow his steps , who did no sin , neither was guile found in his mouth . So then here lies our imitation of Christ , that as he had no sin , so we must strive to have no sin in us . And , my Beloved , to what end are we religious , and pray , and put on a devout form upon our selves , if we favour our sins in us ? To pray against sin , and yet indulge sin us , is to play the greatest hypocrites : to pray like Christ , and not live like Christ , is the rankest dissimulation .

And that you may put your selves into a perfect resemblance of Jesus Christ , you must mortifie nature in you ; for Christ was pure in his nature , he was not only free from acts of sin , but had an unstained nature : and therefore to be like Christ , you must get all stains of sin out of your nature ; you most mortifie the Spirit and Inclinations of Adam in you ; you must root out of the foundation of your soul , I say , you must put out of the very foundation of your Being , all hidden principles , all oppositions , inclinations and customs contrary to holiness .

And therefore Mortification ( which is in a manner lost among Christians ) must be both inward and outward , nay chiefly of the inward man . The keen edg of Mortification must fall directly upon the root , the nature of man , the heart and spirit of Adam in us .

And therefore , though to abstain from gross sins , makes a fair and goodly shew in the flesh , yet 't is insignificant , and stands for nothing before God and Christ without the other .

Spiritual sins are the souls poyson , the souls death : and there is no carnal sin could reign in us , were it not held up by some spiritual sin : spiritual sin is the root upon which all carnal sins grow . Spiritual sins are the Devils sins , he cannot act bodily and fleshly sins ; he can be no drunkard , nor adulterer ; he is a spirit , and sins as a spirit : so are those sins we speak of , proper to the souls nature that is a spirit ; as self-love , hatred of God , Idolatry , error in the mind and understanding , admiring of our selves , seeking our own glory , pride , unbelief , fears , cares , desires .

These are spiritual wickednesses , by these are we set farthest from God ; nay by these we become Anti-Gods , and are the very pictures of the Devil ; he cannot be a drunkard , or adulterer , but he can be proud , and envious , and malicious , and contentious , and self-seeking , and vain-glorious , and in these we play the Devils .

And therefore I say , our Mortification must be inward , it must fall upon our inward and spiritual man of sin within us .

And therefore by Mortification we understand not only corporal austerities , such as affect the sense , as macerations , fastings , and other external exercises , which rob the sense of what is most agreeable to it , which though they be good , and sometimes necessary , yet are not the principal ; but we intend ( I say ) inward Mortification , whereby a man purifies his heart , annihilates the sources within , drys up the fountains , and pulls up the inward roots of vice ; he dyes to himself , kills the seeds of self-love , though hid in every thing , gets victory over himself and his inclinations ; his principal care is to annihilate his reason , and understanding , his will , his intentions , his desires , his propensities , as far as they are corrupted , chusing in all things that which is most pure .

And now he becomes most conformable to the spirit and purity of Jesus Christ .

And therefore to this he wholly addicts himself ; herein he is very vigilant , he knows it generally as a maxim , that the more the heart of man is filled with the creatures , and the love and regard of himself , the more he is separated from God , void of his spirit and true virtue .

2. To imitate Jesus Christ , is not only to do what is good , but to do it in the spirit and disposition of Jesus .

Men will be doing good actions , they cannot help it , they have so much light , and are so inwardly convinced ; but we must remember that our actions must be so done , as to be Christian , and worthy the Son of God . They must be holy , and to be holy , they must be accomplish'd in the spirit , and by the principle of grace , i. e. the Holy Ghost , the Spirit of Jesus . Our actions , to be Christian , must be done in the spirit and disposition of Jesus Christ ; that is , Christ must do them in us , the spirit of Christ must act them in us : we must do all with the very heart of Jesus Christ ; you know all our good actions are nothing without the heart , My son , give me thy heart . Now the heart from which we do them , must be the very heart of Christ in us . Thus Paul gives witness of himself : God is my Record , how greatly I long after you all , in Phil. 1. 8. the bowels of Jesus Christ . So , if you reprove sinners , if you tell others their faults , if you do works of mercy , you must do all in the bowels of Jesus Christ .

So then , it is not enough barely to do what the Son of God hath done ; we may deceive our selves herein , believing we do much when we do nothing of value ; because Jesus Christ being man as we are , and conversing among them , no doubt but we may find some conformity and resemblance to him , even among the wicked in the common states of men . Many suffer , and are oppressed , many poor and humbled , many sequester themselves from the pomp of the Court , and live in the obscurity of a retired life ; many fast and pray , and do almost all the outward actions , that the Son of God did upon the earth . He was man as we are , we are men as he was ; he did good , we do some good ; this is no imitation of him .

The reason is , because it is not enough to do what he did ; but we must do it with the spirit , in the disposition , and by the sacred principle that he operates . This few persons mind : it is not enough to do , but we must do it by a principle of grace , not of general grace ( comprised under the common name we give to all the gifts of God ) , but of grace which gives us Christ , communicates to us his spirit , and puts us into the holy disposition of his soul ; and doing all things by this principle , we imitate the Son of God , so far , that our natural and common actions are withdrawn from their meanness , and are of great account with God , as being operated by the same principle , and with the same dispositions of the Son of God .

Herein appears the great difference between Christian virtues , and moral or humane . A man that hath refined principles and perfections , and acts according to them , may be called good ; but a man that is in Christ , is a new creature , and hath another goodness , a new goodness , and his actions are conformable to this new Being and life . To difference Christian virtues from Moral , we must be one with Christ , and consequently must not operate but with him ; for this cause he gives us his spirit whereby we act , or he acts in us . It follows , they are not so much our virtues , our graces , as these of Jesus in us .

The spirit and disposition of Jesus Christ in all his services looked upon the Will of God , the glory of his Father : I seek John 5. 30. John 6. 38. John 8. 49 , 50. John 7. 18. not mine own will , but the will of him that sent me . I came down from heaven , not to do mine own will , but the will of him that sent me . And again , I honour my father , I seek not mine own glory : He that speaketh of himself , seeketh his own glory : but he that seeketh his glory that sent him , [ as Christ did ] the same is true , and no unrighteousness is in him . You see what Christ aimed at , and which way his spirit and disposition looked out , in all his actions the will of his Father , the glory of his Father ; and in pursuit of that doth what is most contrary to his own interests , conceals nothing , though it cost him never so dear to declare it : his Fathers honour only sate upon his spirit .

Now if you would truly and rightly imitate Jesus Christ , you must not only be found doing good , but you must do it in the spirit and disposition of Jesus Christ . Thou must not honour thy self , nor seek it from others ; you must not attend your own advantages , somewhat of glory or profit to your selves , but labour only the bringing honour to God . If we imitate Christ , Jesus Christ doth all in us , acting and referring all our actions to the glory of his Father , as Christ did ; so must the Christian , his center must be the bosom of God , all his actions and sufferings must be pure , and referred to the glory of God ; his intentions must look only upon God , his desires must be only to please God , his care only to follow God , his contentment wholly in God . Thus , I say , his thoughts , his designs , his works must bear the Image of Jesus Christ ; he must do all of God , all to God , and all for God .

3. We must imitate Jesus Christ in self-denial .

4. We must imitate Jesus Christ in accepting humiliations and sufferings . If any man will be my disciple , let him deny himself , and take up his cross and follow me . The Apostle also , who is but the eccho of Christ , resounds the same lesson , when he saith , That Jesus Christ suffered for us , [ and that 1 Pet. 2. 21. we must imitate him ] leaving us an example , that we should follow his steps . After this surely we cannot in reason find any thing hard ; for if Christ from his birth to his death hath espoused sufferings , and embraced the cross : Wherefore should we refuse [ being his Children ] to live and dye as he did ? For as the Christian must be the Image of Christ , so he must bear with Jesus Christ all sorts of commotions , and pains , humiliations and sufferings , that our life may be an express Image of his life , which appeared always in desertions , lowness , and sufferings ; so ours must be but the same state of sufferings , when he calls us thereunto .

5. Imitate Jesus Christ in love : the love of a Christian must be the same with that of Jesus . Herein appears the great difference between Christian vertues , and Moral or Humane . For instance ,

The love that God requires of a Christian , must not be ,

1. That of a Pagan , who loves them that love him .

2. Nor that of a Politician , who loves according to his humour or interest .

3. Nor that of a Jew , who loves not but out of an hope of reward promised , or a fear of judgments .

The love of a Christian must be the same with that of Jesus Christ , that is , he must love with the same love wherewith Jesus loves ; he must love with the love of Jesus , as he must live the life of Jesus . Walk in love , as Jesus Christ hath John 13. 34. loved you : I give you ( saith Christ ) a new Commandment , that ye love one another , AS I HAVE LOVED YOV . To love is no new Commandment , this law was imprinted in our hearts from the beginning of the world ; but the manner of loving is new , that is , to love by the same love wherewith Jesus loved us . Now thus must we love , we must love with a new love , the new love of Jesus hath made it a new Commandment . Oh! how great is this love ! how pure ! how free from all self-interest ! how strong and powerful , since it is the same love that made Jesus to be born , and dye for us , even then when we were his enemies , and sin reigning in us !

And therefore we must love our enemies , with the love of Jesus Christ : we must love our enemies with the same love , wherewith Christ loved us when we were his enemies . And therefore we must pray for enemies , for so did Christ for his : Father forgive them ; so did Steven , Lord , lay not this sin to their charge .

3. Christians are in Christ Jesus , as in the conserving and supporting cause of their graces . The Saint is in Christ much like as the accident is in its subject , for as [ Accidentis esse est inesse ] , the Being of an accident , consists in its being in the Subject ; so the very being of a Christian lyeth in his being in Christ ; he lives , and his graces live , while he is in Christ ; he is lost , and all his graces are lost , if he be once separated from Christ : Abide in me , and I in you ; as the branch John 15. 4. cannot bear fruit of it self , except it abide in the vine , no more can ye except ye abide in me .

Sirs , Are ye in Christ ? be sure you keep in him then , for out of him ye dye and give up the ghost ; as the fish dyes out of the water , and the coal dyes out of the fire , so grace dyes and expires out of Jesus Christ .

4. This expression [ In Christ Jesus , [ All that will live godly in Christ Jesus ] speaks subjection to Christ . We cannot be in Christ , but we must be in him as our Head and Sovereign ; we are in him [ as Regnum in Rege ] as the Commonwealth is in a King , that is , in the Power of a King , and as the members are in the head , under its Regency , to be ruled by its Influence and Authority ; so are we in Christ : we are in him , that we may be under him , to be ruled and guided by him . The Son of God hath infinite rights to VS , and we have infinite obligations to him , which the shortness of our days will not give us leave sufficiently to admire , nor the weakness of our spirits to comprehend .

The law of subjection to Christ is fundamental , and belongs to the constitution of Gods spiritual Kingdom : for government , in the very essence of it , is an order of superiority and subjection ; the constitution of government lyes in determining the person that shall govern , and the parties that shall be governed : so the constitution of this Divine and Spiritual Kingdom of God is in his appointment of the Soveraignty of Christ , and the Subjection of Man to him . Soveraign and Subjects are the essential or integral parts which give essence to government , and constitute its being and existence : to obey is the essence of Subjects : this subjection is the very essence of the Church , and so of the Christian .

Our subjection to Christ consists ,

1. In an act of Honour and Adoration .

2. In an act of Oblation .

1. In an act of honour and adoration . The Lord Christ , the Son of God , is infinitely adorable , and we are obliged to honour and adore him with so much necessity , that the very Devils and Damned are forced in some way to do it . To form this Act , we must acknowledg Jesus Christ the Son of God , both God and Man ; we must regard him as our Soveraign and Redeemer , as the cause and principle of all our happiness ; we must annihilate our selves before him , and humble our selves even to the bottom of our souls ; we must accept him as our God , King , and All.

2. Another act of subjection to Jesus Christ , is an act of Oblation ; whereby the soul offers her self wholly to Jesus Christ , and renouncing her self , resigns into his hand all that she is , all the power that she hath over her self , over all her actions , over all things ; and to make her self more the servant to Jesus in a perfect condition , she renounceth her own liberty , and all the use she can make thereof , giving it up into the hands of the Son of God , of whom she received it , granting him all the right that he had to dispose thereof , to order it as he pleaseth ; that being so resigned to Jesus , she may not have any thing more , nor be any thing more , but that he may be all , have all , and operate all in her . This act puts the soul into a perfect denudation , and makes her entirely dependent upon Christ to be led according to his will .

1. Let us then acknowledg the Soveraignty of Jesus over all creatures , and over us in particular . Confessing that he is our King and Soveraign ; let us adore his Supream Authority : it is life and happiness to know and to serve Jesus Christ .

2. Let us submit actually to his Power , not out of constraint or necessity , as rebels , or slaves , but out of choice , love , and fidelity , as our Prince and Jesus .

A Christian in this state looks upon himself only as a servant to Jesus , and acts in all things only in the spirit of humility and subjection to him .

This state of service is proper and essential to the creature in regard of God : the creature is essentially dependent and subject to the Creator . It is an indispensable estate , the creature may as soon cease to be , as cease to depend on , and be subject to the Creator .

It is essential also unto all Christians : the first step of our entry into the Church , and into Faith , the first operation of grace upon our souls , is to become servants to Jesus Christ . This subjection is the first promise we make to God by a solemn publick profession in the Church by baptism ; there we devote our selves to Jesus Christ , to belong to him , to depend on him , and we enter our selves into the state of servants , and vow our selves to Jesus Christ as such . So that by one and the same sacrament , we are made the Children of God , and received his servants ; and consequently we are in the house of God , both as Sons and Servants ; yet so , as that we are his Children by grace , his Servants by nature . The state of subjection is essential to the Creature , and to the Christian ; so the same state is essential to the Piety of Christians , and a godly life ; and therefore they who would establish themselves in Piety or Godliness , must begin their establishment in this subjection , for we must bear a relation of love and inclination to Jesus Christ , as we do of purchase and necessity ; we are so much the more Gods , and consequently the more perfect , by how much we are the more abased and devested of our selves , entirely depending , and faithfully operating under the Power and Will of him , who makes himself ours , that we may be his ; and hath purchased us to himself at an inestimable rate .

In three points the soul of solid Piety , and the perfection of Christianity consists ,

1. That we are united to Christ as our head , and we his members .

2. That in this Union we live by his Spirit .

3. And follow his motions .

The soul then must resign and offer up to Christ her heart and will , her understanding and power , to the wisdom , will , and power of Jesus Christ in all matters of eternal salvation .

This resignation is the root and ground of all obedience and service ; by it we renounce all other Powers , Lords , Masters , Teachers , Redeemers , and especially the Devil , World , and Flesh , so as to account them our Enemies .

And seeing the person submitting is a guilty person , this resignation cannot be performed without an inward acknowledgment of his own sin , guilt , baseness , misery , with godly sorrow ; a detestation of sin , and a returning to obedience again . And being guilty persons , impotent and unable to help our selves ; in this resignation we renounce all confidence in our selves and all other things , so as wholly to relye upon Gods mercy , and Christs merit , as without which we must perish everlastingly , which so works upon us , that by subjection we do gladly and willingly bind our selves to be his perpetual servants and vassals .

And therefore as according to law , the slave is no more his own , nor hath any right over any thing , but is wholly left to the power and pleasure of his master ; so by this Obligation the Christian puts himself as nothing before Jesus Christ ; he gives place to all his rights of Nature and Grace to be only the subject of Christs Power and Divine Will.

And though we are all servants to Jesus Christ by right and purchase , ( as we said before ) , yet we will be such also out of good will and affection , giving him a new power over us , i. e. by our own voluntary consent , and free choice , to be so , that we may be Captives to his love , as well as to his Power , and submit to the designs of the eternal Father , who Col. 1. 13. did so graciously deliver us from the power of darkness , and translated us into the kingdom of his dear son . This , this it is to be in Christ , to be in Christ , is to be in this subjection to Jesus Christ .

And now , My Beloved , we who say , we have taken Christ , and are in subjection to him , let us weigh well what we say , and consider with what sincerity and faithfulness we deal with the Son of God . For seeing that we avouch that we leave our selves wholly to him in the quality of servants , and make profession to have nothing which is not his , and of him ; and that we yield up all to him , even to the use of our own life and natural liberty : What have we more to think of , but sincerely and faithfully to accomplish what we profess ? What have we more to do , but to make our life conformable to what we say ? i. e. to subject our selves in will and deed to the Greatness and Soveraignty of Jesus Christ : I say , in will and deed , for it would avail but little , to say it only with the mouth , and have it in the thought , if all our actions be full of our own will ; I say , it were to little purpose to subject our selves by words to the Soveraignty of Jesus Christ , to the conduct of his Spirit and motions , if in the management of our life we follow the Spirit of the World , and live in a continual desire to satisfie our selves and our own inclinations . Let us mind this , because so many deceive themselves in the godly life , which they so easily profess , contenting themselves with the superficies , and eglect the rest .

Remember that he , who says , we must adore God in Spirit , said also , we must adore him in Truth .

5. This expression in Christ Jesus [ All that will live godly in Christ Jesus ] speaks the end of a godly life : Christ Jesus is the end of a godly life : they that live in Christ Jesus , do live to Christ Jesus : to live in Christ Jesus , is not only to live by the virtue of Jesus Christ , but also to the glory of Jesus Christ , to seek his praise , and to have his honour in our eye : the godly life is not only from Christ , but for Christ . And therefore they that live godly in Christ Jesus , they derive it from him , and direct it to him ; they breath for him , and bring forth all their actions for him : for this is essential to an Evangelical life , to do all in the strength of Christ as their root , and to do all for Christ as their end .

And if this be a godly life , to live to Christ ; then let us so think of him , and so do , that from henceforth our hearts and mouths may neither speak nor think , but of him ; that all things else may be of no savour to us , that nothing enter our spirit , which resenteth not the Spirit and Odour of Jesus Christ , and respires not his honour and glory . I say , let us be vigilant and faithful to do and desire nothing but the honour of Christ , to regard nothing but his pleasure and glory , so as to have no eyes but for Jesus ; no more life , but what is consecrated to the honour of his Soveraignty and Greatness .

Vse . We have shewed you what a godly life is , and how you may attain a godly life . Let us now stir you up to attain this godly life .

1. Let me take St. Pauls word to Timothy : that which he recommends to him , is , Piety ; Exercise thy self unto godliness . 1 Tim. 4. 7.

Truly all virtues are good , and all suitable to the state of a Christian , the acquisition and practise of them all useful and necessary ; but he would have his prime and chief care be , To exercise thy self unto godliness : for godliness is the Ornament and Mistress of all other virtues ; it leads us to God , and makes use of all virtues to conduct us thither ; and having no Object but God , teaches us the worship and honour that we must render to him , and like a good mistress , puts us into a ready and easie practise of virtues , and entertains us in the exercise of actions that honour God , and are acceptable to him .

2. Godliness is profitable : as Paul saith in the same place , Bodily exercise profiteth little , but godliness is profitable to all 1 Tim. 4. 8. things , having the promise of the life that now is , and of that which is to come .

True godliness is one of the principal foundations on which Christian perfection stands , and is supported . In the conduct of men all actions and exercises of their life are ruled according to the Piety , and ( as we commonly say ) according to the Devotion they have . If their Piety be not well-laid , the rest of the Christian life will be unconstant , and its exercises very uncertain and superficial ; as we see in the devotion of many , which is only in the exterior , Who ( as the Apostle saith ) having the form of godliness , deny [ and despise ] the power thereof . In such souls we see nothing solid , nothing but inconstancy in their lives , imperfection in their actions , disquiet , disturbance , and adherence to several creatures in their spirits ; a small blast of adversity over-turns them .

Object . But it is an hard thing to be godly : we have Satan opposing us , and he is too hard for us , besides our own corruptions and strong temptations .

Answ. While we strive to be godly , we may safely expect the Presence of God : he is never wanting to those that seek after him , and never fails those that engage in his quarrels . As he who plots sin , shall be sure to find Satan standing at his right hand ; so he that pursues after God and Holiness , shall find God nearer to him , than he is to himself . God hath not forsaken the earth ; but as he sustains the whole universe , much more those who are seeking grace and participation of himself .

Are you then striving to be godly , and aiming at a Divine life ? His almighty arms will bear you up , and he 'l cherish you with his own goodness . Wheresoever God beholds any breathings after himself , he gives life to them , as those which are his own breath in them : where there is any serious and sober resolution against sin , any real motion towards God , there 's the blessing of heaven in it . He that planted it , will also water it , and make it to bud and blossom , and bring forth fruit .

Object . But a godly life is an afflicted life .

Answ. You have heard that grace in us is the life of Jesus in us . We ought then to know what his life was .

The life of Jesus is , Divinely Humane , and Humanely Divine : he is God and Man , and therefore lives a life Divine , and a life Humane .

As God , he lives the life of God in the bosom of his Father ; a life of Glory , Power , and Majesty .

As Man , he lived the life of Man in lowness , humiliation , in impotence , in sufferings ; so that at the same , he is living in the bosom of his Father , and dying on the arms of the Cross .

There he reigns and governs , and judges all the world ; here he is accused , and accursed , condemned and crucified ; at the same instant , he is in the exaltation and greatness of his Majesty , and in the lowness and humiliation of our Humanity .

Such also ought the Christian life to be : on the one side it is great , seeing grace makes us the Children of God , elevates and unites us to God . On the other side the same life is obscured , dejected wholly in the spirit of humiliations and privations : for grace cannot reign in the soul without operating therein annihilation , death , and humility .

Again , The Saint by his Union to the Son of God , is raised Eph. 2. 6. up , and made to sit in heavenly places in Jesus Christ . And at the same time the life of a Christian is exposed here to Temptations , derided by men , and condemned by the world ; at the same time it is in the greatest cherishing of God , and under the fiercest agitation of the Cross .

So that an afflicted godly life should be no wonder , being compared with the life of Christ . Besides , God enlightens the soul by grace ; 't is granted , but 't is in annihilation , he upholds her , but 't is in confounding her ; he unites her to him , but it is in separating her sometimes from himself : and she remains separated from God , as long as she remains upon earth . While we are in the body , we are absent from the Lord ; 2 Cor. 5. 6. so she is at once united and separated .

Again , This is the Conduct of God over his Church . If we reflect upon the highest works , we shall find he puts not on the Ornament of Grace , he lays not the foundation of her estate , but in lowness , his grace , his gifts , his spirit , and his communications . When did he come down from heaven , and give her his law , with such appearance of glorious Majesty , as never the like was , but when he had brought her into a wilderness ?

When the Lord Christ instituted the Sacraments , which are Conduit-pipes to convey his graces to his Church , he chose bread , water , such things as are mean , little or nothing esteemed among men .

In the Birth of the Church , he took the Cross for the Throne of his Empire , a Calvary for his Seat-Royal ; he rejected an estate by Poverty , Sufferings , and Martyrdom : and at this day he doth the same in the Regency of his Church .

And according to Gods proceedings in the Conduct of his Church , is likewise his carriage in the sanctification and government of our souls ; he leads them by the Cross , he retires from them , he hides himself , he leaves them in privations , he humbles them , annihilates them , smites them , overthrows them .

Whereby is discovered , how they are ( as I think ) deceived , who in their devotions and religious exercises seek resentments , enjoyments , content and satisfaction , and would know and feel the excellency and elevations of grace ; I call it a deceit ( as I suppose ) for Christian grace consists chiefly in privations , in lowness , in rigours , and that is it they stand most in fear of , and avoid .

But as the life of Jesus began in poverty , and ended on the Cross ; so a perfect Christian , who would live a life of grace , must resolve to walk among Thorns , to bear privations , and sustain desertions ; for the Cross and Thorns are things proper to Christian-grace , and to the love of Jesus .

Let us not so much seek after assurance of heaven as a thing to come , as after heaven it self present in us . For where Heaven comes into a heart , it will bring its own light , comfort , and assurance along with it . Get Heaven into your soul , and you will easily have the assurance of Heaven .

Let us have a fire in a room , and we shall quickly have the light and warmth of it there also .

Men seek the assurance of Heaven as a thing to come , but neglect the present power and possession of Heaven it self in their souls . Oh! let us get the Sun it self into us , and then we shall not be without its shine and smiles within us .

FINIS .

Books Printed for , and are to be Sold by Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chappel .

PResent State of New-England .

Burges's Husbandmans Companion .

Burges's Englands Bond.

Adams's Catechism .

Survey of Quakerism .

A view of Antiquity , by J. Honner .

Abyssus Mali , or Man's Corruption by Nature , by W. G.

England's present and most great incumbent Duty , by Robert Perrott .

The Ark of the Covenant opened , or a Treatise of the Covenant of Redemption .

Janewayes Life .

Meads Almost Christian .

Mr. Cawtons Funeral Sermon , Preached by Mr. Vincent , and Mr. Hurst .

Phelpes Caveat against Drunkenness .

Wadsworths last Warning unto secure Sinners .

Kidder on the Sacrament .

Wells Funeral Sermon , by Mr. Tho. Watson .

Mr. Wadsworths Funeral Sermon , Preached by Mr. Bragg .

Bishop Reynholds Meditations on the Fall and Rising of St. Peter .

Practical Divinity of the Papists , proved to be destructive unto Christianity , and Mens souls .

Burroughs's four Treatises .

Dr. Collins on the Canticles .