Sermons Experimental, Sermon 1 · Verse 17
VERSE XVI, XVII.
Thou haſt looſed my bonds: I will offer to thee the ſacrifice of Thankſgiving; and will call upon the Name of the Lord.
THe ſecond ground of his Service, His Manumiſſion; which under this Trope of looſing the bonds, Nah. 1.13. the ſigne put for the thing ſignified, is ſignified; how follows it? Thy ſervant, for thou haſt freed me; Saint Peter anſwers, 1 Pet. 2.16. though free from other bondage, yet ſtill the ſervants of God; this being the condition of our liberty received from other bonds, that we might ſerve God.
As if David would teach us this leſſon; That our Chriſtian liberty mancipates us unto God; or, That the freedome God gives us, is but an exchange of our ſervice; ſo Zacharie, Luk. 1.74. ſo Peter, 1 Pet. 2.16. ſo Paul every where, Rom. 6.18. being freed from ſinne, ye are made ſervants of righteouſneſſe; and Gal, 5.13.
No where doth Scripture teach us, That the liberty given us of God, or purchaſed by Chriſt, makes us noſtri juris, men at our owne abſolute diſpoſe, to live as we liſt; 1 Cor. 6.19, 20. ye are bought with a price, therefore ye are not your owne; for though you be freed from other Maſters, yet his ſervants you are who hath manumitted you.
Where come to be reproved Two groſſe ſinnes of theſe Times. Firſt, The Underſtanding. Secondly, Miſapplying, or miſuſage of our Chriſtian liberty iſſuing there-from.
Of the firſt: That worthy Doctrine of Chriſtian liberty ſo plentifully taught by the Apoſtle, from the Law; how many be there that miſunderſtand? It is true that Saint Paul ſaith, Rom. 6. We are not under the Law, but under grace; and Gal. 3.25. Now faith is come, we are no longer under the Schole-maſter; and 1 Tim. 1.9. The Law is not made for a righteous man, &c. with theſe grounds miſunderſtood, how many runne wilde into all licentiouſneſſe? Every man when his humour takes him, taking liberty to ſinne, becauſe he is not under the Law: And when we explicate, not under the Law Ceremoniall, or Judiciall; ſee the ſhifts licentious nature hath, when they deſire to be enlarged, that Law is Jewiſh; ſo Papiſts, for Images; a Law for Jews in reſpect of proneneſſe to idolatry; So Anabaptiſts, from oathes impoſed to decide controverſies, a Law peculiar to Jews for their rudeneſſe, and propenſity to ſinne: So ſome profane Antiſabbatarians of the fourth; Anabaptiſts of the fifth; Gnoſticks of the ſeventh; Priſcillianiſts of the ninth; that if ever there were times to ſay as David, now are the dayes; It is *Pſal. 119.126.time for thee Lord to lay to thine hand, for men have deſtroyed thy Law.
Let us be warned to be better informed in our judgements; and remember what our Saviour ſaith, Matth. 5.17. He never came to deſtroy the Law, and Prophets; and what Paul, Rom. 3.31. We do not abrogate the Law by faith. Thus underſtand. Firſt, From obligation to Laws Ceremoniall, and Judiciall, particular to Jews, we are freed; ſo that now no longer lies bond or any mans conſcience ſimply, as from Gods Precept, to obſerve dayes, and times, and difference of meats, and apparell. Secondly, Yet though that be ſo, we are not freed from obligation to obedience of the Morall Law; for that is the Law of nature in all the parts of it; given to Adam in innocencie, when as yet was no difference betwixt people and people. Thirdly, But when we ſay we are free from the Law, as the Law is abrogated to us, thus we deſire Scriptures ſhould be underſtood. Firſt, From the Curſe of the Law, Gal. 3.13. and 5.18, 23. Secondly, From the Juſtification of the Law, requiring every man to bring unto Gods judgement ſeat the perfect righteouſneſſe of the Law of his own perſonall performance, For without the Law is the righteouſneſse of God revealed, Rom. 3.21, 22. Thirdly, From the rigour of the Law, that promiſeth no life, nor reward, but to the perfect in obedience; for our weak ſervices are accepted, yea crowned, by promiſe of God in the Goſpel. Fourthly, From exaſperating vertue of the Law expreſſed by Paul, Rom. 7.8. ſee Pſal. 40. But from obedience of the Law no man is freed. Mat. 5.17, 18.
The ſecond errour reproved, is the miſapplying, and abuſe of the Doctrine of Chriſtian liberty, even when it ſeems to be rightly underſtood; as amongſt our more intelligent people, that will confeſſe they ſtand bound to the obedience of the Decalogue; and their freedome to be onelyonly from the Curſe, &c. yet may we obſerve many abuſes of Chriſtian liberty. Firſt, St Paul notes one frequent in his time, Rom. 6.1. It ſeems this; That becauſe they were not under the Curſe of the Law; therefore we may ſinne: Mention, if I ſee it not rife amongſt many of our people; I would it were not amongſt ſome profeſſing beſt mindes, that becauſe there is no condemnation to them that are in Chriſt, therefore they take liberty to ſinne, Rom. 8.1. But where learnt we thus to turn the grace of God into wantonneſſe, that becauſe Chriſt hath died to redeem us from the Curſe, therefore we ſhould ſinne againſt God? Me thinks that of Paul ſhould rather be our inference, 2 Cor. 5.14. That the love of Chriſt ſhould conſtrain us to live to his glory; withall, therein we ſhould behold the ſtrictneſſe, and ſeverity of God againſt ſinne, which nothing could expiate but the death of the Sonne of God: and can we forget what Saint Paul ſpeaks, Heb. 10. If we ſin wilfully, there remains no more ſacrifice for ſin: and how can we be aſſured that we have ſhare in freedome from the Curſe, not being freed from the reign of ſinne? Rom. 6.2. Yea, ſee the qualification of men freed from damnation, Rom. 8.1. They are ſuch as walk not after fleſh, but after Spirit.
Secondly, Saint Iames notes another; that from the other part of freedome from Morall Law, inferred a lawfull neglect of good works; for ſith we are juſtified by faith alone, what neceſſity of good works? ſee Iam. 2. But know we, though faith juſtifie alone, yet is not alone, Gal. 5.6. though heat of fire warm alone, yet is it not without light: And are there no uſes of good works, but onelyonly to juſtifie us? What ſay you to theſe? Obedience to God, Matth. 5.16. Eph. 2.10. The glory we bring to God in adorning the Goſpel, Tit. 2. In ſtopping the mouthes of aliens, 1 Pet. 2. In preparing them to glorifie God, 1 Pet. 2. and 3. and is it nothing, that by them We make calling, and election ſure? 2 Pet. 1.10. And how ſhall we aſſure our ſelves that we are juſtified, except by our works? ſee Iames 2. And, me thinks, the glorious reward, and crown of righteouſneſſe, which God hath prepared for them that love his appearing, 2 Tim. 4.8. ſhould excite us; ſee Mat. 10.20.
The third abuſe is that of the freedome from rigour of the Law; that becauſe God hath promiſed to accept our endeavours, though mixt with many imperfections, therefore cry out, Quorſum ſuch preciſeneſſe, and ſuch ſtriving for perfection? as if the Lord had not promiſed to judge us after the mitigation of the Goſpel. True it is, there is ſuch a promiſe to ſpare us, Mal. 3.17. yet withall, there is a precept to make*Heb. 12.13. ſtrait ſteps to our feet: To walk*Eph. 5.15. accurately; To keep our ſelves*Iam 1.27. unſpotted of the world; To abſtain from the very*1 Theſ. 5.22 appearance of evill. Secondly, He that promiſed to accept our endeavours, required that they ſhould be ſtrenuous, and bent to the utmoſt of our ability, Act. 24.16. Phil. 3.12, 13, 14. and ſo onelyonly God ſpares as a father the ſonne that ſerves him. Thirdly, The imperfections which God hath promiſed to pardon, iſſue not from preſumption, or malice, but from ignorance, and infirmity: There are three ſundry degrees of actuall ſinnes in men. Firſt, Such as iſſue from ignorance, Pſal. 19.12. Cleanſe me from my ſecret ſinnes; Heb. 7. The high Prieſt offers ſacrifice for ſinnes of ignorance. Secondly, From infirmitie or paſſion, Gal. 6.1. 1 Ioh. 2. For theſe were ordained ſacrifices of atonement and propitiation. Thirdly, From preſumption, Num. 15.30 And he that thus ſinnes dies without ranſome, for he hath in pride of his heart contemned the Commandment of God; and what do they leſſe, that thus preſume of Gods mercy and bounty? See Deut. 29.19, 20.
But mark we in the next place, the ground of Davids proteſtation, For thou haſt looſed my bonds; and ſee whether it be not applicable unto us: Beſides that freedome from Civill thraldome, and from Spirituall bondage under the Law, Morall & Ceremonial, in that ſenſe that hath been explained, There is yet a threefold liberty, which we in this Church are partakers of, and they ſhould be all ſo many obligations to do ſervice unto God. Firſt, What ſay you to this? Freedome from thraldome to Idolls, and humane Traditions; Saint Paul mentions it to Galatians as no ſmall bleſſing of God, Gal. 4.8, 9. and Col. 2. If we look back to our forefathers, or caſt our eye upon other Nations Chriſtian, what miſerable vaſſallage live they in under Antichriſt, & the Idolls of wood and ſtone which he hath erected? Beſides the many will-worſhips which he forceth upon the conſciences of men more then the Commandments of God, from theſe bonds God hath freed us. Secondly, Come yet to a more generall favour of God; Thoſe of you, I mean, whom Gods truth hath made free; What Paul ſpeaks of*Rom. 6.20. Romans, was true of us, We were once the ſervants of ſinne; we ſerved our luſts, and divers pleaſures, we once were holden*2 Tim. 2.26. captive of the Devill, to do his will; but God, who is rich in mercy hath crucified our luſts; that now we can ſay, as Paul, Rom. 7.25. Though in our fleſh we ſerve ſinne unwillingly, yet in our ſpirit we ſerve the Law of God, deſiring to *1 Cor. 10.5.captivate every thought, and affection to the obedience of Ieſus Chriſt. Thirdly, This is not all; Saint Paul tells us of a ſpirit of bondage, whoſe fruit is fear, Rom. 8.15. and it is in every unregenerate man; The nature of it conceive thus; Firſt, The bent, and propenſion to ſinne, remains in the unregenerate, nothing but fear, or ſenſe of wrath reſtrains it; therefore that fear, or ſenſe, removed; they adde drunkenneſſe to thirſt, as Pharaoh, Simon Magus, &c. Secondly, There is an averſeneſſe, and abhorrence from all ſpirituall obedience; nothing but fear of wrath, or hope of reward excites, or continues it; therefore ſee Iſraelites, Mal. 3.14. when they ſee the proud bleſſed, ſay it is vain to ſerve God: From this ſpirit of bondage to fear, hath God freed his children, Pſal. 51.12. Stabliſh me with thy free Spirit; Pſal. 119. Set my heart at liberty, I will runne the way of thy Commandments; And again, Oh that my wayes were made ſo direct; Where Gods Spirit is, there is liberty, 2 Cor. 3.17. ſee 1 Tim. 1.9. Lord, that theſe might be ſo many motives to vow our ſelves ſervants for ever of the living God.
We are not ignorant of Satans wiles; and we know what our ſelves and ſinnes have deſerved; the plague that God threats to*Deut 28. Iſrael, to be given up to ſerve Idolls of wood, and ſtone; that we may by experience know difference twixt the ſervice of God, and the ſervice of Idolls: but ſure if that betide us, miſerable is our condition; better we had never known the holy Commandment, then knowing to turn back.
Secondly, Like let us think whoſe hearts God hath enlarged, and ſet free from the ſlaviſh ſubjection to our ſinnes; whoſe eyes God hath enlightened to ſee the filthineſſe of drunkenneſſe, of adultery, &c. And to whom he hath given grace heretofore to deteſt them; if we ſhall now again be intangled, our latter end ſhall be worſe then our beginning, ſee Mat. 12.
Thirdly, And for thoſe amongſt us to whom God hath given that ſpirit of ingenuity, with freedome of heart to ſerve God; let them take heed, how they quench the Spirit, the holy motions, whereby God would bend them to freedome, and chearfulneſſe in his ſervice. Conſider, Firſt, How bitter ſuch dulneſſe of ſpirit is to the conſcience, when God awakes it; no leſſe to a gracious minde, then groſſer ſinnes have been in their firſt entrance to Chriſtianity. Secondly, Next, how they looſe for the time, the beſt evidence of their being accepted with God, there being no ſervice that pleaſeth him, but what is offered with a willing minde; ſee 1 Chron. 28.9. Thirdly, What an aggravation to every omiſſion it will one day be, that when God gave us alacrity, liberty, and freedome of ſpirit to ſerve him, yet we were backward.
Follows now in the ſeventeenth Verſe, the expreſſion of Davids ſerviceableneſſe unto God, in two particulars.
Firſt, Thankſgiving.
Secondly, Invocation.
In the firſt we have two things.
Firſt, The Office.
Secondly, The Stile it hath; Sacrifice.
Of the firſt: Thankfulneſſe implies four things. Firſt, Acknowledgement of the favour of the Benefactour, and our obligation in reſpect of the favour; ſee 2 Tim. 1.16. Paul to Oneſiphorus, and Rom. 16.4. Secondly, Mindfulneſſe, and remembrance of the favour done to us; hence it is a tax upon the chief Butler, Gen. 40.23. that he remembred not Ioſeph, but forgate him. Thirdly, Publiſhing with praiſe and commendation, the bounty, and love, and goodneſſe of the Benefactour, as Paul to Timothy, Oneſiphorus his kindneſſe. Fourthly, Compenſation, or recompenſe, according to ability, and opportunity given us of God; ſee 2 Sam. 9.1, 3. Is there yet any of the houſe of Saul, to whom I may ſhew kindneſſe for Ionathans ſake; ſo towards Barzillai, 2 Sam. 19.32, 33, 38. And they have in a ſenſe all their place in that thankfulnes we are to perform to our God.
Of the firſt, ſee Lam. 3.22. when he ſaw the Lord preſerving the remnant of his people, It is of the Lords mercy that we are not confounded; Iacob, Gen. 32.10. I am leſse then the leaſt of all thy mercies, and all thy truth which thou haſt ſhewen; 1 Cor. 15.9, 10 Not meet to be an Apoſtle; but by grace I am what I am; ſee alſo, 1 Tim. 1.12, 13, 14. which All of obligation, and debt of ſervice we owe to God in reſpect of his favours; Quid retribuam Domino? As if he had ſaid, A debt I ſee, wherein I ſtand bound to my God, but how I ſhall render it I know not; 1 Theſ. 3.9. What thanks can we render unto God, &c.
Oppoſite unto this Branch of Thankfulnes are. Firſt, Slighting of the favours of God beſtowed on us, without any ſo much as notice, or acknowledgement in their fruition; How many favours are renewed with every morning, which yet we take no notice of? As that the Lord adds this day to our time of repentance, or growth in grace; that his temporalls of health, and uſe of all his good creatures are continued unto us. Or ſecondly, We diſcern no favour of God in them, nor think our ſelves obliged to that endleſſe Majeſtie for the continuance, or increaſe of them; but either think them to come of ordinary courſe; or as it ſhould ſeem for ſome obligation that lies upon God, either in his own Nature, or from our merit to conferre them.
The ſecond is remembrance of the benefits beſtowed on us; as David to his ſoul, Pſal. 103.2. Forget not all his benefits: To this end tended the annuall feſtivities of the Jews that we read of, Num. 29. to continue remembrance of the favours of God; To this end the Sabbath in old Teſtament; To this the Paſſeover, Exod. 12. and our Sacrament of the Supper ſucceeding in ſtead thereof; Hence is the charge Numb. 6.12. Take heed, leſt thou forget not the Lord thy God; and that tax of ingratitude laid upon Iſrael, Pſal. 106.13. They ſoon forgate his works: And I would to God it concerned not us, nor were imputable unto us; Whiles favours are new, we can a little overly, and for faſhion ſay, God be thanked; but once year'd and day'd, they ſcarce ever come more into our thought: Oh that Davids minde were in us! How ſhould the Lord ſtill delight to do us good? See him fetching it Ab utero, for his own particular, from the wombe; and for the people of God, Pſal. 105, 106, 107. all penned to minde the people of God of his ancient benefits, delivering them out of Aegypt, &c. We alſo have had our deliverances from the great thraldome under the tyranny of Rome; there be yet living who may remember it, but ſcarce take notice of it in nature of a benefit; What ſhould I tell of the reſtoring of the purity of the Goſpel in the dayes of Queen ELIZABETH? The admirable victories of eighty eight? The deliverance from Gunpowder-Treaſon? Our long peace in the reign of King JAMES? Our preſervation from the peſtilence? &c. They are year'd and day'd, and therefore forgotten amongſt us. Take heed, leſt ſome worſe thing happen not unto us.
In the dayes of King EDWARD, God cauſed the light of his glorious Goſpel to ſhine unto our fathers, as under Ioſiah to Iſrael; it ſeems they knew not the price of that bleſſing; therefore the Lord took him away from the evill to come, and delivers us over to be a prey to our enemies; What bloody cruelty, what fierie triall afterward iſſued, we are not, I think, ſo Lethargicall, as to forget; if ever the ſame prove our lot, thank our ſelves, for that we have ſo ſoon forgotten the great favours beſtowed upon our Nation, &c.
The third Branch of Thankfulneſſe, is publication of the favour of God, with praiſe of the bounty therein ſhewed towards us; This is that David calls praiſing the Lord; that is, not onelyonly commemorating, but ſetting out the excellencie of his favours beſtowed upon us; And this indeed is a ſpeciall part of Thankfulneſſe: Therefore obſerve how Rhetoricall the Saints of God are in all circumſtances of Amplification; Sometimes admiring the riches of Gods favour, as Pſ. 31.19. Oh how great is thy goodneſſe! ſee alſo, Pſal. 8. Sometimes confeſſing they paſſe knowledge, ſee Epheſ. 3.19. and 1 Cor. 2.9. Sometimes in a heap of Epithetes ſetting forth their excellencie; as Eph. 2.4. Rich in merciemercy; great love; and 1 Tim. 1.14. The grace of God was exceeding abundant; Sometimes, comparing themſelves with others of equall merit, Pſal. 147.20. Sometimes conſidering their own demerits, 1 Tim. 1.13. their little thought of the favour, ſee Rom. 5.10. and Rom. 10.20.
Oppoſite unto this Branch of Thankfulneſſe are. Firſt, Extenuating, or leſſening the favours God hath beſtowed upon us, and vilifying them, as David ſpeaks of Iſrael, They *Pſal. 106.24.deſpiſed the pleaſant land; and as the inſtance is plain in the unthankfull Iſraelites, what at firſt they admired, Exo. 16. at laſt cryed out of, as of a bread that dryed up their ſouls. Secondly, Accounting his bleſſings curſes, and his favours rather Tokens of his wrath, and diſpleaſure, as Iſrael in their hunger and thirſt; Would God we had tarried in Egypt, when we ſate by the fleſh-pots, and had meat to the full; and was it becauſe there was no graves in Egypt, that the Lord hath brought us out into this barren wilderneſſe? And I wiſh we were not culpable of both theſe ſignes of unthankfulneſſe! Lord, Who knows the power of thy wrath? Pſa. 90.11. The price of thy bleſſing, that ſweet bleſſing of peace, which David prayed for to Ieruſalem, Let peace be within thy walls, and plenteouſneſſe within thy palaces; and Pſal. 29.21. The Lord ſhall give unto his people the bleſſing of peace; To ſit every one under our own vine, and every one under our own fig-tree. Alas! How hath it been vilified? Nay, How hath it been thought a curſe to the land, by earthly-minded men; and warre, one of the*Ezek. 14.21. ſoreſt arrows of the Almighty, wiſhed for rather then peace? Sure I cannot deny but miſchiefs many have iſſued from peace; as that of Moab, Ier. 48. Our ſavour remains in us; as ſtinking waters gather filth, and putrefaction, ſo occaſionally, peace. Secondly, Security, and contempt of God, as Laiſh dwelt*Iudg. 18.11. ſecurely. Thirdly, Luxurie, and intemperance, the ſinne of*Ezek. 16.49. Sodom, through abundance of idleneſſe. But comes this from peace, or from our abuſe of peace? Is it the native fruit of this gracious bleſſing of God, or not rather grown upon us by accident through corruption of our filthy hearts? So of the word of God, and worſhip, the prime of Gods outward favours; inſomuch, that it bears the ſtile often of the*Matth. 13.11. kingdome of heaven; yet who eſteems it according to the worth of it? Nay, be there not that think it not even the ſcourge of the times; never merry world ſince this preaching came up: and generally, how wanton are we grown, the beſt of us, that every man muſt have it ſuited in matter, and manner to his own fancy; ſome are for plainneſſe; ſome for nicety, and novelty; and nothing pleaſeth but what is above the ordinary, &c. Well, brethren, time was when the word of God was*1 Sam. 3.1. precious; that was, when it was rare. Secondly, Times may be, (God grant they approach not) when we may again ſee Amos his*Amos 8.11. famine.
Time being to ſpeak of other diſcontents at Gods favour, and not onelyonly vilifying of his bleſſings, but murmuring at the hand which conferres them: The Remedies of it are theſe. Firſt, Conſider the miſery of the want of theſe bleſſings, which we enjoy to the full, till we nauſeat again, and our ſtomack recoils at them. Secondly, Weigh well how farre inferiour our merits are to the leaſt of theſe favours of God, Gen. 32.10. Thirdly, See how many are behinde us, if not in the ſubſtance, yet in the meaſures of the bleſſings: Lord Sirs; we look to thoſe above us that excite our envie; would we caſt our eyes downwards to thoſe below us, we ſhould ſee, and ſay, the Lord had exceeded mercy towards us; and that his love to us, hath paſſed knowledge, and comprehenſion.
The fourth Branch of Thankfulneſſe; is Compenſation, or Recompenſe: Hath this place, or paſſage twixt God and man? Sure we have Gods complaint frequent, for Non-retaliation, as Deut. 32.6. Do ye thus requite the Lord? and 2 Chron. 32.33. Hezekiah rendred not to the Lord according to the kindneſſe done unto him.
There are three ſorts of Retaliation. Firſt, One equall, or equivalent to the favours of God; This no Papiſt dares avow poſſible to be yeelded from man to God, Pſal. 16.2. Our well doing extend th not to God; and, What is it to him that we are righteous? Iob 35. and, I am leſse then the leaſt of all thy mercies, Gen. 32.10.
Secondly, Proportioned, which in a ſort they ſay is anſwerable to the favours God hath done us; and not Ex pacto onelyonly, or by vertue of promiſe; but ſomething out of the native vertue, and excellencie of the works done, God is made amends for his favours; yet it was wont to be ſaid, Finiti ad infinitum nulla eſt proportio; all that we do, or can do, is but*Luke 17.10. duty; yea, as we do it, not ſo much as duty, Iſa. 64.6. And moreover, of his own we give him; It is he himſelf that works all our good works in us, Iſa. 26.12.
Thirdly, yet there is which God is pleaſed to interpret, and accept as rendrings from us; even whatſoever according to our gracious abilities by way of thankfulneſſe, we tender unto him; ſo Peter, 1 Pet. 2.5. Acceptable to God through Ieſus Chriſt. As, Firſt, The ordering of our converſation aright, Pſal. 50.23. When we ſo live, as God in us may be glorified, Mat. 5.16. Secondly, When in our Callings particular, we ſeek the advancement of Gods glory, as Paul, 2 Cor. 5.14, 15. Thirdly, Speciall occaſions oft fall out, when it becomes our lot to ſtand up for the ſupport of Gods glory, perhaps with hazard of ſtate, or life; as in Heſters caſe, Hoſt. 4.16. If I periſh; I periſh: Theſe God interprets, and accepts as thankfull rendrings, and retaliations to his bounty. Wherein how anſwerable we have been to the favours God hath beſtowed upon us, and their meaſures; if I ſhould hold my peace, the ſtones would ſpeak; What Nation under the Sunne hath been able to compare with us in all favours, that God hath done us? as the Lord ſpeaks to*Deut. 3. Iſrael; and conſidering the meaſures, and continuance of the bleſſings, we have been as peerles in ingraditude; turning the grace of God into wantonneſſe, increaſing our rebellions, as God hath his bleſſings upon us: I could wiſh we could ſee the prefermēts we have had above many our neighbours, in the meaſure of the means of ſalvation, and the continuance of them; the iſſues whereof, except in point of knowledge, and that but in a few, hath been no great increaſe of our obedience; but that in juſtice, and charity, and mercy, many ignorants have gone before us. Do we thus requite the Lord? This let us reſt aſſured of generally for our kingdome; The Lord who hath made his mercies marvellous towards us, will make his plagues as wonderfull, that we may be a by-word, Deut. 28. And at the laſt day; it will be true of us, that Chriſt ſpeaks of unthankfull cities, Mat. 11. The ſtate of heathen ſhall be more tollerable then ours.
The Stile here given to Thankſgiving; It is a Sacrifice; Metaphorically ye muſt underſtand, and by Alluſion; ſo called, becauſe all thoſe Sacrifices offered in the old Leviticall Law did type out this ſame thankſgiving, (all Ceremonies of the old Teſtament, as Gratian tells us, having in them to be conſidered both ſuperficies, and Moralis intelligentia) as the thing which ſhould ſucceed in room, or ſtead thereof; in which reſpect our*Rom 12.1. bodies; our*Phil 4.18. goods; our thanks are called Sacrifices; The fruit of our lips, Heb. 13.15. Hoſ. 14.2. Or elſe ſecondly, Becauſe in eſteem with God more then al ſacrifices of bullocks, or rams, as Pſal. 50.8, 9. which alſo perhaps makes David chuſe it as the ſpeciall evidence expreſſing his ſerviceableneſſe to God. Lo here then the excellencie of thankfulneſſe, farre above all ſacrifices, or other ſervices we perform unto God; ſee Pſa. 50.23. He honoureth me, comparatively underſtand it, more then he who brings the fat of rams, or ten thouſand rivers of oyl, Mic. 6.
Lord, that we could ſet our ſelves to it; ſure it is the ſervice of heaven, wherein Angels, and*See Iſa. 6. Apoc. 6. Saints are imployed; and they who rightly perform it, as Saint Paul ſpeaks, Phil. 3.20. Have already their converſation in heaven.
At this time eſpecially it is neceſſary, when we come to receive the pledges of Gods love, and goodneſſe in our Redemption; whereupon the whole action hath the name of Euchariſt; and in which reſpect, the Fathers called it a ſacrifice, and the Table from which they offered it, in a ſpirituall ſenſe, an Altar; wherefore the Sacrament of the Lords Supper was by them alſo ſtiled Sacramentum Altaris.
Theſe are helps available thereto. Firſt, See our portion, or ſharing in the bleſſing; that we may be able to ſay as Paul, every of us; Chriſt loved *Gal. 2.20.me, and gave himſelf for me; it is lip-labour that without this is performed in reſpect of Redemption: Thus diſcern it. Firſt, Redeemed from vain converſation, 1 Pet. 1.18. Secondly, Setting our ſelves apart to ſerve God in righteouſneſſe, and true holineſſe, Luke 1.74. Thirdly, Zealous of good works, Tit. 2.14. wherein we may bring glory to God. Fourthly, Permitting our Redeemer to diſpoſe of us to his glory, whether by life or death; out of this ground, That we are not our own, 1 Cor. 6.20.
Second particular wherein David meant to expreſſe his ſervice to God, is Invocation; Calling upon him onelyonly in caſe of neceſſity.
That this is an honour, and ſervice due to God, Scriptures are evident; inſomuch, that Tropically it is put for the whole ſervice of God, as 1 Cor. 1.2. and 2 Tim. 2.19. And conſider what honour it gives him, you will eaſily acknowledge it. Firſt, Thereby we acknowledge him to be Giver of all good things, ſee Iam. 1.17. and that but from him we can expect nothing that is good. Secondly, Of power, in that therein we acknowledge him able to do above all that we can ask, or think, Epheſ. 3.20. Thirdly, Of love to man no leſſe then fatherly, Matth. 7.11. wherein the Lord ſo glories, that he hath given it a ſpeciall Name, foreign, Tit. 3.4. Fourthly, Of merciemercy, and compaſſion, wherein the Lord ſo glories, as in no one of his Attributes; ſee 2 Cor. 1.3. The Father of merciemercy…, and God of all conſolation. Fiftly, Of Dominion, and Lordſhip abſolute, and independant; for whileſt we pray God for all we have need of, what do we but acknowledge him to have in himſelf abſolute power to give, or not to give farther then by his promiſe he hath pleaſed to make himſelf our debtour? Sixtly, Of his truth, ſuppoſing his Pactum, his Covenant, and promiſe that he hath paſſed to us; wherefore alſo ye ſee it often acknowledged as inducement to grant; ſee Neh. 1. Dan. 9. All this ſhews abundantly, that it is a ſervice due to God. To all theſe might be added alſo, that hereby God is himſelf acknowledged as the alone foreign, Knower of the heart. Now whether in propriety, and incommunicably, is now grown matter of queſtion; Conceive thus; whether no creature, Saint, nor Angel, may participate with him in it, in any degree? Thus farre goes conſent; That nor Saint, nor Angel may be prayed unto as Authours, or Givers, either of*Pſal. 84.11. grace, or glory; becauſe the things we need, exceed the power of all creatures to give; To which alſo the Papiſts themſelves adde conſent of the whole Church, that nor Saint, nor Angel is to be invocated as Authour of the bleſſings.
How then are they intereſſed in this honour?
Anſw. As mediatours of impetration, or obtaining the good things we have need of; and yet not as principall Interceſſors, but as ſuch, as by Chriſt and his interceſſion commend our ſuits unto God: Wherein you muſt underſtand they palliate onelyonly that horrible Idolatry they practiſe in Invocation of Saints; for whoſo looketh to the forme of their prayers, ſhall finde that they pray to them as Lords of the gifts. Secondly, That they ſend them not to God by Chriſt as Mediatour of Interceſſion, but as men who by their own merits may commend our ſuits unto God, and even oblige him to grant what we pray for.
The queſtion at laſt comes to this iſſue; upon ſuppoſall that they pray to them onelyonly as mediatours of impetration; Whether we may invocate Saints departed as mediatours of impetration, or entreat them to entreat for us favours from God? They ſay, Yes, becauſe we may ſo do to men on earth, and that without any derogation to the mediation of Jeſus Chriſt?
Anſw. But it follows not; for a twofold Reaſon. Firſt, Becauſe for the one we have a Mandate, to begge the aid of living*Iam. 5.16. Saints prayers. Secondly, We have example of Saints, as of Paul, Eph. 6. Rom. 15. Thirdly, We have promiſe from God that the prayer of faith ſhall finde audience, Iam. 5. neither of which we finde of Saints departed. Secondly, For that we have means to make known our wants to Saints on earth, none at all to informe, at leaſt our mentall deſires, to Saints departed;*Iſa. 63.16. Abraham knows us not: And for means of convaying them to their notice, there is none which hath foundation in Scripture, what ever they pretend for revelation of Angels converſing with us, Luk. 15.
Anſw. We deny not but at times they converſe with us on earth; but that they have their continuall commerce about us, we finde no Scripture to affirme; onelyonly that they are*Heb. 1.14. ſent out upon occaſion, for good. Secondly, Suppoſe our prayers mentall onelyonly, as oft they are, and oft ſo moſt fervent; Exod. 14. Why cryeſt thou? Underſtand they them? Without robbing God of his incommunicable glory to be the onelyonly Knower of hearts, they cannot affirm it; it ſhall ever be his Privelege, to be Ex ſe foreign.
The ſecond is, That through the incredible celerity of their nature, they do by themſelves hear prayers made to them on earth?
Anſw. To which Bellarmine anſwers. Firſt, That this cannot be true of Mentall prayers, though ſuch celerity ſuppoſed. Secondly, That to this end they may hear all prayers made to them, is requiſite not onelyonly celerity of nature, but alſo ubiquity, when at the ſame inſtant ſo many prayers are made to the ſame Saint; and no Motus is in inſtanti.
Their third is, That they ſee in God all things; Hence their Speculum Trinitatis, from the firſt inſtant of their beatitude?
Anſw. And yet Chriſt knew not the day of Judgement, though from the firſt inſtant of his Incarnation, he enjoyed beatificall viſion. Secondly, Where finde we ſuch a Speculum Trinitatis mentioned in Scripture? Thirdly, Suppoſe ſuch a Speculum; It is not Naturale, but Voluntarium, ſo that nothing can be thence informed, but what God will have them know.
Their fourth is Revelation; That God is pleaſed to reveal unto them our prayers, when we powre them out before him; And ſo Saint… have in former times known both things to come, yea, and alſo ſecrets of hearts, as Act. 5.
Anſw. But where finde they that God reveals to them the prayers that are made unto them? Secondly, And ſaith Bellarmine, then would the Saints pray to God ſometimes to reveal to Saints their prayers. Thirdly, And that was as likely to be vouchſafed to Patriarks, and Prophets in ancient time; when yet it is ſaid, Abraham knows us not, Iſa. 63.
To draw to concluſion in this Point; I would but know for my learning of any Papiſt in the world, why I ſhould chuſe to go to God by a Saint, rather then by Jeſus Chriſt our known Advocate? Is it becauſe their prayers are more prevalent with God? It were blaſphemy to think it: Are they more mercifull? How derogate they from that glory of the high*Heb. 2. & 4. Prieſt of our profeſſion? Or is it more humility?
Anſw. It is pride, not humility that ſhews it ſelf in ſuch will-worſhip, Col. 2. And what, is the condition of Saints in new Teſtament inferiour to that of them in the old? If they without any ſuch ambages might approach unto God immediately, why not we rather, when Chriſt appears for us at the right hand of our Father? Roman. 8. Heb. 7.
And if there were nothing elſe might breed in us deteſtation of Popery, this yet alone ſhould; ſeeing it ſo robs God of his honour, of merciemercy, gratuitous love to man, omniſcience, &c. communicating it in equality, or greater meaſure unto creatures; Chriſt of his meritorious interceſſion, and of his propriety in mediating twixt God and us? ſee 1 Tim. 2.5.
I beſeech you, brethren, think of theſe things. Firſt, We ſerve a gracious, and a mercifull God, who ſtiles himſelf the*Pſal. 65.2. Hearer of prayers. Secondly, we have a mercifull high*Heb. 2.18. & 4.15. Prieſt, touched, let us go boldly to the throne of grace, with our infirmities. Thirdly, For this we have warrant by*Pſal. 50.15. mandate, and promiſe, which we lack for interceſſion of Saints. Fiftly, Encouragements we have plentifull, He gives to all liberally, and *Iam. 1.5.upbraids no man. Fiftly, Fruſtra fit per plura quod fieri poteſt per pauciora; Tutius ad meum Ieſum loquor, quam ad quemvis ſanctorum ſpiritum, Auſtin. Sixtly, Whether, or how Saints hear our prayers, it is uncertain, and unreſolved amongſt ſome Papiſts themſelves; Why holds not the rule true? Tene certum, dimitte incertum. That God hears our prayers, rightly qualified, we know, by his omniſcience, immenſity, ubiquity, &c. we know alſo by experience; we know by his proteſtation, &c. But that Saints do hear them, we know not.
Secondly, As in the miſapplying of this honour from God to Saints, is idolatry; ſo in the neglect of it is crime no leſſe then Atheiſme, Pſal. 14.4. and detainment of ſervice which we owe to our God; wherein I wiſh our people were not all obnoxious, and culpable.
How many families in this Congregation, where prayer to God is a ſtranger as which paſſeth all meaſure of impiety? How many perſons, who, except in the Church, ſcarce ever have minde of prayer to God ſo much as by the ſhorteſt ejaculations?
Are we Chriſtians? How deſerve we the Stile which is this oft; ſuch as *1 Cor. 1.2. and 2 Tim. 2.19.call upon the Name of the Lord; ſometimes an holy *1 Pet. 2.5.Prieſthood, to offer up ſpirituall Sacrifices, acceptable to God by Ieſus Chriſt: yea, how can we perſwade our ſelves we have received the Spirit of Grace, if not*Zech. 12.10. Rom. 8.26. withall the ſpirit of Supplication? or how be perſwaded we have the ſpirit of God, if we delight not in the exerciſe of it? Daniel had ſpirit of ſanctification, yet was he conſtant at his*Dan. three times a day to call upon his God, yea then when death was preſent before him; David, *Pſal.Seven times a day: and is not the Precept, to pray *Theſ. 5.17.continually? beſides, there is nothing we deal with, wherein we have comfort, except thus*1 Tim. 4.5. ſanctified unto us; And if nothing elſe will move us, let our own Neceſſities, Temporall and Spirituall; for let it be granted we enjoy all things to the full in things of this life; yet how ſoon can God ſtrip us of them? How can he break the *Levit, 26.26. Ezek. 4.16. and 5.16.ſtaffe of bread, that we ſhall eat, and not be ſatiſfied? How can he give us up to that vanity Solomon ſpeaks of, To abound with all things, & yet to have *Eccleſ. 5.19.uſe of nothing? How can he make them ſnares unto us, as the ſame Solomen ſpeaks, That our riches ſhall be reſerved for *Eccles 5.13.hurt to the owner thereof? Eſpecially when, as*Pro. 30.9. Agur intimates, Fulneſſe may occaſion a deniall of God, or a forgetfulneſse of him; Whileſt as David ſpeaks, Our hearts are *Pſal. 62.10.ſet upon them; Whileſt, as our Saviour ſpeaks, the care in keeping, and fear in looſing*Matt. 13.22. choke the word of God; or whileſt they become fewell to feed our corruption, inſtrument… of injuſtice, luxury, & what not that evill is? And for our ſpirituall eſtate, ſuppoſing us to be in higheſt favour with God. Firſt, How can we ſuppoſe it, whileſt in this duty we are negligent? Rom 8.26. Zec. 12.10. Secondly, have we attain'd perfection, who can, or dare ſay it? Phi. 3.13, 14. Thirdly, Have we command of grace, at our own pleaſure to exerciſe it, or to increaſe it? experience of all humble hearts contradicts it; ſee 2 Chron. 32. Pſal. 51. Fourthly, In thoſe graces that concern ſenſe, have we a promiſe of their continuance without interruption? ſhew me it; ſo peace of conſcience, and joy in the holy Ghoſt, except perhaps we will condemn the *Pſal. 73.15.generation of the juſt; or if any ſuch promiſe be ſo according to Letter, yet is it with limitation to our uſe of means, amongſt which this is the Prime, Prayer unto God.
And if ever there were times to ſtir up to this duty, now are the daies, for us eſpecially of this kingdome: The prayer that*Pſal. 12.1. David makes, is fulfilled to us; Help Lord, for there is not one godly man left, the faithfull are miniſhed from among the children of men: behold and ſee our foreign, and our foreign too all in a tumult; every man ſeeking his own, humouring himſelf,*Phil. 2.22. none the things of Ieſus Chriſt; the cauſe of the Goſpel few take to heart, a little ſollicitous we ſeem to be of peace in our land; but whether Religion ſink, or ſwim, we are generally of*Act. 18.17. Gallio's minde, We care for none of thoſe things; but What ſhall we do in the *Ier. 5.31.end thereof? Remedy I know none for us private men, but onelyonly Preces & lachrymae, the old weapons of the Church.
The ſubſtance of Verſ. 18, 19. hath been handled before in Verſ. 14.
foreign.