Sermons Experimental, Sermon 2
PSAL. 117. verſ. 1.
O praiſe the Lord, all ye Nations: praiſe him all ye people.
OPportunely we fall upon this Pſalme this*On Whit-ſunday. 1637 Day, wherein we celebrate the memory of thoſe miraculous gifts conferred on the Primitive Church, eſpecially on the Apoſtles, Act. 2. This Pſalme preſenting to our notice the great bleſſing of God in the vocation of the Gentiles; whereto that gift of Tongues tended.
In the words conſider we three things.
Firſt, Duty.
Secondly, Perſons whom it concerns.
Thirdly, Ground of the Duty, Verſ. 2.
Leſt the Application of the Pſalme to Vocation of Gentiles, ſeem impertinent; Read Rom. 15.11. where ye ſhall obſerve the Apoſtle ſo applying it.
For farther underſtanding, Know that from the dayes of Abraham and Iacob, began God to limit his people to one Family and Nation; before that time, all being Quoad jus, The people of God: in their dayes, was God pleaſed, for the ſinnes of other nations, and ſpecially for love to his people, according to election, to ſingle out the ſeed of Abraham, &c. to be his peculiar people; and to diſtinguiſh them by ſignes from others; by ſignes, I ſay, of ſpeciall Covenant; as Circumciſion in Abrahams family: afterwards, the giving of the*Rom. 9.4. Law, and the ſervices; which was the Maceria ſpoken of, the*Epheſ. 2.14. Partition wall mentioned by the Apoſtle; inſomuch that though all other people and kingdomes of the world retained the Stile, and Title of Nations, and people at large; Yet none of the people of God, ſave Abraham, Iſaac, Iacob, and their poſterity; And this encloſure of grace to them, though ye reckon but from the giving of the Law to Chriſt, when the diſtinction grew compleat unto Chriſt, endured the ſpace of above ſixteen hundred yeers; what time the Jews growing to height of Impiety, were rejected of God, and in their ſtead we Gentiles graffed in, as Rom. 11.17. ſo that in Pauls time they were Concorpores; and from that time to now have continued the onelyonly body of Chriſt, the fulneſſe of him which filleth all in all, Epheſ. 1.23.
So long ago was God pleaſed to foretell the Calling of the Gentiles; ſee Pſal. 2. and 50. and 97. What ſpeak we of ſo late as David? even in the very Covenant of Abraham it was ſignified, as Gen. 17.5. and 18.18. and in the ſigne Rom. 4.11.
If the queſtion now be, Why the Lord was pleaſed ſo long ago to foretell it; Thus let him conceive. Firſt, Predictio futurorum, the foretelling of things to come, I mean of Contingent things that have no cauſe in Nature, are no ſmall evidence of a Deity; whereupon, Iſa. 45. Idols are put to that iſſue. Secondly, The accompliſhment of ſuch Predictions are excellent nouriſhers of Hope concerning things to come, which we behold onelyonly in the Promiſe; as Iehu makes the obſervation,*2 King. 10.10. No word of God ſhall fall to the ground; many gracious Promiſes are given us, which yet are not performed, &c. Thirdly, Beſides, God meant from the beginning of the Covenant to nouriſh his people Iſrael in the fear of his Name, not willing to give them leaſt occaſion of being puffed up with Pride in reſpect of his ſpeciall favour; Wherefore alſo they are often afterwards by the Ancients of the Prophets put in minde of it, ſee Hoſ. 1.
That a man would wonder, ſave that blindneſſe is come upon Iſrael in part, to read how Jews of old, and to this day are averſe from the doctrine, which teacheth entertainment of Gentiles into the Church of God: If ye read the ſtory of the Goſpel, there was nothing went more harſh in Chriſts doctrine, then this of taking away the kingdome from the Jews: and when Paul the Apoſtle of the Gentiles, Act. 13 and 28. preached this doctrine, he alwayes became unſufferable: But thus deſerve they to be blinded in plaineſt things, that refuſe obedience to the will of God.
Other Errors there are noted of like nature. Firſt, Of Donatiſts in Saint Auſtins dayes, whoſe doctrine was, That God had no Church but in Afrique, and that in the party of Donatus. Secondly, Exactly ye ſhall obſerve the ſame errour revived by Papiſts and Browniſts: Papiſts labouring for an encloſure of the Church to their Rome, thereto alledge that which ſpecially thwarts it, the Title of Catholique; for if Catholique, then not Romane no more then Jewiſh; that tearm being deviſed by Ancients, eſpecially, to diſtinguiſh the Church Chriſtian from that of the Jews: And if to all Nations, then not to Africa onelyonly, or to the part of Donatus, for all Nations muſt praiſe God for his mercy; and therefore no neceſſity for any man to ſubmit himſelf to Donatus, or Browne, or Saint Peter himſelf; though it be true, out of the Church is no ſalvation, yet out of this or that Church is ſalvation, except Chriſt be not the Saviour of his whole Bodie.
But thoſe things which the Lord ſo long ago foretold to our fathers by the Prophets he hath fulfilled to us their children; making us who once were Aliens and Strangers from the Covenants of Promiſe,*Eph. 2.12, 13. nigh to himſelf by the blood of Chriſt; To this end tended that gift of Tongues, Act. 2. The memory whereof we this day Celebrate; For in that ſo many Nations heard the Apoſtles ſpeak in their own tongues the manifold works of God, it ſerves to ſhew, that God meant now to verifie his Promiſe to us: I ſay onelyonly as*Rom. 15.11. Paul, Let us Gentiles praiſe God for his Mercy.
VERSE II.
For his mercifull kindneſse is great towards me.
IN theſe words we have the ground of Davids thankſgiving, and prayſing God.
Firſt, Gods Mercy.
Secondly, The Meaſure of it, Great.
My purpoſe is not to inſiſt, on this occaſion, in the common place of Gods mercy; Thus onelyonly for ſo much as concernes the Senſe of the Scripture: The mercy of God ſome call the property, or attribute of his Nature, inclining him to relieve the miſery of his Creature; ſome, the Eſſence of God ſhewing mercy; Trueth is, there is no Reall difference twixt his Eſſence and his Attributes, ſave onelyonly in our manner of conceiving; The Trueth of God, and his Eſſence are not two things, but in our apprehenſion, no more is his Power, Omniſcience, &c.
This Mercy of God is of three ſorts.
Firſt, Generall towards all Creatures wrapped in miſery, whereof ſee Pſal. 145.9.
Secondly, Speciall towards men, 1 Tim. 4.10. preſerving them from many dangers, yea, relieving their miſeries with ſervice of his other Creatures; ſee Matth. 5.45.
Thirdly, Singular to his Church; not onelyonly in giving them means of ſalvation, and deliverance from Curſe, but to many of them vouchſafing the ſenſe of his choiſeſt favours, in remiſſion of ſins, gifts of the Spirit, and life everlaſting; And hereof ſpeaks the Prophet in this place: for theſe are the benefits which Chriſt brings to his Church.
As if there were no mercy of God like unto this, The mercy that he ſhews unto us in Chriſt: and ſurely conſider all other miſeries, we ſhall ſee none like this, To be without Chriſt, for the Reaſonable Creature. Secondly, The amplifications it hath in Scripture. Thirdly, The kinds of mercy in him vouchſafed us. For the firſt, Goe over all the miſeries of the brute Creatures, and compare them with the miſery of man without Chriſt, ye ſhall ſee, they all come ſhort of it: The *Pſal. 34.10.Lions lack, and ſuffer hunger; It is true, but ſuppoſe them pined with hunger, yet with their life ends their miſery; When a man out of Chriſt hath endured Hunger, and Cold, and Nakedneſſe, and Fire and Water, or what ever man can deviſe to be moſt terrible to Fleſh, yet is it but a Flea-bite to the miſery whereto a man out of Chriſt is ſubject; their *Mar. 9.44.Worme dies not, their fire goes not out; which made our Saviour ſay, It was better with loſſe of Lim, or Life to go to heaven, then enjoying all the pleaſures of this life, at death to be caſt into hell.
Secondly, Look again to the amplifications it hath in Scripture; He denied all theſe to*Heb. 2.16. Angels; they fell, and no Redeemer: He denied theſe to many men, even to ſo many as had*Pſal. 147 20. not knowledge of his Laws. Thirdly, In his very Church though offer be made to all, yet actuall performance, and taſte onelyonly to the Church of the faithfull, the firſt borne whoſe*Heb. 12.23. names are written in heaven,; All are not *Rom. 9.6.Iſrael, that are of Iſrael.
Thirdly, Thinke of the excellency of the bleſſings. Firſt, Remiſſion of ſinnes ſee David *Pſal. …2.1, 2.celebrating; and if ever thou have taſted how bitter conſcience of ſinne is, thou wilt taſte, and acknowledge alſo how over-gracious the Lord is therein unto thee. Secondly, Beſides, the gifts of the Spirit, and gracious endowments, whereby we are renewed after his Image: and that which paſſeth knowledge, the fulneſſe of Joy reſerved for us at the right hand of God.
This taxeth that earthly, or rather brutiſh eſtimate that men ſet on this prime mercy of God, preferring before it the worſt of thoſe favors they partake in common with Heathens, with Devills, with brute Creatures, with Hypocrites.
How many be there even of a brutiſh diſpoſition in the Church of God, who never have thought of Heaven, or Hell; God, or the Devill; Let them have meat, and drinke, and eaſe to the fill, as*1 Cor. 15.32. Paul, and*Iſa. 28. Iſaiah ſpeak, it is their Summum bonum; and yet the very heathen could ſay, It was the thought of a Beaſt, rather then of a Man: And have ye not heard of him who had all theſe things, and yet*Luke 16. afterwards was in Hell in torments: or can you forget our Saviour? when all is had that the world can afford you in profit, or pleaſure, yet what ſhall your advantage be, when you muſt looſe your*Matt. 16.24. Soul? and have ye not heard of them, who cry out What hath pride*Wiſd. 5.8. profited them, or what the pompe of Riches availed?
Go farther to other gifts of God in providence; Suppoſe it be Art, Whoſe is like that of Ariſtotle? Suppoſe it kingdomes, Whoſe like to that of Aſſyria, or Grecia, or Perſia, or Rome? Suppoſe it wiſedome, as that of Achitophel, the Oracle of Iſrael? Yet what is all this, without the*Phil. 3.8. knowledge of Chriſt, ſave onelyonly to deprive of excuſe? ſee Rom. 1 and 1 Cor. 1.21.
Go yet farther to the power of Knowledge, and Faith, and of deep Myſteries in the Goſpel; the very*Iam. 2.19. Devils herein equall, excell us; and though we had all Knowledge, and Faith, What were it without Chriſt? as Saint Paul ſpeaks in the point of Charity, 1 Cor. 13.2.
Yet farther, for I thinke Hypocrites go farther then Devills; ſuppoſe thou haſt morall Honeſty, as*Matth. 5.20. Phariſees had; yet muſt there be a righteouſneſſe greater to bring thee to God: Suppoſe thou hadſt*Matth. 7.22.23 Prophecy, yet mayeſt thou be diſmiſſed with ne ſcio vos, I never knew you: Suppoſe all thoſe excellent endowments, Heb. 6. without the knowledge of Gods mercy to thee in Chriſt, What doth all this adde to thee, except an aggravation to thy damnation?
Lord, methinks therefore that I might enamore you of love towards this mercy of God in Chriſt Jeſus, and prevaile with you aright to eſteeme it: Saint Paul when he comes to ſpeak of it never*1 Cor. 2.9. ſatisfies himſelf in it; deſires to know nothing but Chriſt, and him Crucified; accounts all but Dung, and*Pſal. 3.8. Droſſe in compariſon; and again, Eph. 3.19. it paſſeth knowledge. This being enamord on it is, if not an evidence of our ſharing in it, yet a ſtep towards it.
Before ever we ſhall come to know the price of it, Three things muſt be removed out of our hearts, which are naturall to moſt men, to all men, one or other.
Firſt, Ignorance of our miſery in Nature without Chriſt; my meaning is That we either know not, or conſider not what puniſhment our ſins have deſerved, or how ſtrict the juſtice of God is againſt them: For remedy whereof I would preſcribe; Firſt, Diligent examination of our lives by the Law of God; Lord, how many fowle ſins ſhould the greateſt Civilian in the world then perceive in himſelf? Secondly, The puniſhments threatned therein, Gods*Deut. 28. Gal. 3.10. curſe in body, in ſoul, in this life, in the life to come. Thirdly, The exemplification of the curſe, and the execution upon the breakers of it; extraordinary upon other men tainted with our vices; inſomuch that there is no groſſe violation of any Law of God, but we have ſeen exemplified on others, might ſee them in our ſelves. Fourthly, The ſtrictneſſe of Gods juſtice, which without ſatisfaction, which indeed is ſatisfaction every way equivalent to the violation of Juſtice, accepts none to mercy: And this methinks ſhould teach us how to eſteem of Chriſt.
A ſecond cauſe is, Opinion of our owne poſſibility to make ſatisfaction to Gods juſtice; wherewith the whole world of Pagans furniſh them with Preſidents; thence grew ſacrificings of Pagans of Sonnes and Daughters; thence all thoſe whippings, &c. in the Church of Rome, thereby to ſatisfie the juſtice, and wrath of God due to Sins; the ſame point. For Remedy let us ſee whether according to Reaſon, or Scripture we can poſſible make amends for ſinnes of our ſouls. Firſt, The Majeſty violated is Infinite. Secondly, What give we more then*1 Chro. 29.14 God hath given us? Thirdly, What indebitum? as Papiſts themſelves confeſſe it muſt be, Luk. 17.10. Fourthly, What perfectum? which is the point; ſo that if God ſhould enter into Judgement with us, we had not need to pray for mercy in acceptance, rather then dream of making him ſatisfaction. Fifthly, Who can tell how*Pſal. 19.12. oft he offendeth? our Good-works for the matter of them are eaſily numbred, our ſinnes are paſt number; that this we muſt let alone, for ever thought of ſatisfying Gods juſtice, without a Mediatour.
A third cauſe, That we never yet were ſenſibly arraigned in our Conſciences for our ſinnes, nor for miſery in Nature, nor diſability to make amends for ſinnes of our ſouls by own ſtrength naturall, or gracious: thence is it, that we know not aright to price the mercy of God to us in Jeſus Chriſt. Beloved Chriſtians, To ſin is common; to feel burthen of ſinne is, if not a ſpeciall, yet a rare benefit: that though I ſay not Reprobates may feel it, and ſo heavy that it preſſeth them to Hell, as Cain and Iudas, yet ſurely it is rare amongſt the people of God; ſo that I begin to be of opinion, that thoſe graces common to us with ſome Caſtawayes grow marvellous rare amongſt the people of God: Judge of it by theſe evidences. Firſt, The ventrouſneſſe of ſome men into groſſeſt ſinnes for profit, pleaſure, or honours ſake. Secondly, The little, or no griefe they worke when they are committed. Thirdly, The leſſe care of making peace with God by Jeſus Chriſt, the*Heb. 10.…. trampling of his Grace, and mercy under our feet. Fourthly, That common abuſe of it in the vulgar, as if they thought his death had purchaſed an indulgence, rather then a pardon for ſin: But oh that we could learn to prize it aright; How might we hope it ſhould ſtil continue amongſt us! but as the baſe eſteem of it amongſt Jews remooved it to Gentiles; ſo è contrà, may the baſe eſteem thereof amongſt the Gentiles remoove it back again to the Jews; ſee Rom. 11.24. Conſider what I ſay, and the Lord give you a right underſtanding in all things.
VERSE. II.
And the trueth of the Lord endureth for ever, praiſe ye the Lord.
THere be Three ſorts of Trueth. Firſt, Metaphyſicall, whereby things are truely what they ſeem, or are conceived; or have the Trueth, and Reality of that Eſſence which is conceived of them; ſo God is the Living and*1 Theſ. 1.…. true God; And Idols falſe gods, ſee 1 Cor. 8.4. Secondly, A Logicall Trueth, which is the conformity of the conceptions of the minde with the things as they are, and of the words wherein thoſe things are enunciated, ſee Rom. 3.3, 4. ſo God is true, truely conceiving, and enunciating things as they are. Thirdly, Ethicall Truth, the congruence of all our words with the things, and our conceptions, and of our facts with our intentions, and pretenſes: So here principally underſtand David ſignifies; Firſt, That the Lord truely, and according to the very trueth of things avoucheth whatſoever he avoucheth, and that without all doubling. Secondly, Promiſſory, which commonly we call the faithfulneſſe of God; and it ſtands in two things. Firſt, The Concord of his Intention with his Promiſe. Secondly, The anſwerableneſſe of the fact to the promiſe infallible; and hereof ſpeaks the Prophet.
And it is ſaid, To laſt for ever; becauſe to eternity, and without alteration he is faithfull, and true, and unalterably in all times makes good whatſoever he hath promiſed.
If any ſhall ſay, that after this life, when all promiſes are performed, there is no uſe of ſuch Fidelity?
Anſw. Diſtinguiſh the vertue from the exerciſe. Secondly, To all eternity there is uſe of Gods fidelity; for that his Saints Continue in their bleſſedneſſe, is by vertue of his promiſe, and fidelity; wherefore Divines alſo have ſaid, There is ſome kinde of faith that laſts in heaven, which they call fidem dependentiae.
Thus farre of explication. Now that God is thus true, and faithfull in performing all his purpoſes, and promiſes according to his own intention, Scriptures are plentifull, ſee Deut. 7.9. Dan. 9.4. not a word goes out of his mouth but is exactly performed, ſee Ioſh. 21.45. and 23.14. 2 Chron. 6.14, 15. 2 King. 10.10. Circumſtances exactly kept, conferre Gen. 15.13. and Exod. 12.41. yea, as his mercy extends to good, and bad, ſo his faithfulneſſe oft to them that deal perfidiouſly in his Covenant, ſee Rom. 3.3, 4. Exemplifications ſee plentifull in the ſtory of Scripture.
This point needs rather*See 2 Theſſ. cap. 3. ver. 3. pag. 233, 234. 235. where this very point is handled, and repeated. Item pag. 18. & pag. 210. ibidem. explication, then proof.
Object. Where is the promiſe of his comming? ſee 2 Pet. 3.4.
Anſw. Firſt, Times and Seaſons he hath kept in his own power, Act. 1.7. Secondly, Where is thy Reaſon? He comes not yet, therefore will never come.
Object. How the promiſe of Temporalities made good, 1 Tim. 4.8.
Anſw. Take them with their intended modus, and ye ſhall ſee they are all exactly performed. Firſt, They are not intended to be performed, but on condition that we demean our ſelves as becomes Gods children, ſee Pſal. 89.31, 32. Secondly, Not, but with limitation to expediency; ſo farre as they may advance our ſpirituall good; ſo thought Agur, Pro. 30.8. Thirdly, With reſervation of Power to the promiſer; either to chaſten particular delinquencies of his children; or to prove, and try them as ſeems beſt unto him, as Iob; and Mar. 10.30. or elſe to pay in the kinde, or in the equivalent, and by converſion in melius, &c.
Object. But what of Spirituall bleſſings, they are ſurely abſolutely promiſed?
Anſw. There is certainely much miſpriſion among Gods people; Give me leave therefore a little diſtinctly to explicate, how Spirituall bleſſings are convayed in the promiſe: They are of two ſorts; I mean ſo farre as they are in this life vouchſafed. Firſt, Some are as it were the recompenſe of our Service. Secondly, Some the qualifications to the Service of God, or the Service it ſelf.
Of the firſt ſort we reckon the Peace of Conſcience, and joy of the holy Ghoſt, whereof ſee Gal. 6.16. Rom. 14. and 15. Peace and comfort in beleeving. Secondly, Theſe are not promiſed Abſolutely; But firſt with limitation to expediency; according to the divers tempers of mens inclinations: ſome there are whom feeling of theſe favors continually, perhaps would encourage to licentiouſneſſe, ſo headſtrong is their naturall inclination to evill; thoſe God withholds theſe comforts from, and leads them on not without the terrours of a troubled minde to continue in his fear; Some again of a melting, and tender diſpoſition, whom rigour would diſcourage, onelyonly mildneſſe, and comfort incline to obediences; to theſe doth God proportion another kinde of promoting. Secondly, Even herein hath God reſerved power to chaſten the ſcandalous ſinnes of his people; Wherefore it is that David ſo oft complains of the*Pſal. 88.15, 16. Terrours he felt in his ſoul. Thirdly, Withall, his Liberty to make good by way of exchange, as thus; Though he grant thee not ſo much peace, and comfort, yet perhaps he gives thee more fear of his Name; more Caſe to depart from evill: and ye may obſerve in many of Gods people, who to this day were never able to apply the promiſes, nor ſcarce ever knew by experience what Peace of Conſcience meant, that yet their lives are moſt holy, they are readieſt in good-works, ſcrupulous of ſinnes that many others ſwallow up. Fourthly, To put their faith to the Proof; for who beleeves not what he feeles? Fifthly, And where finde we, that the Time, and Seaſon is here limited; Peace ſhall be upon them, Gal. 6.16. and yet perhaps they feel it not till the houre of their death; many ſuch I have knowne. Sixthly, And univerſally thus conceive; No man can ſhew that God hath ſo bound himſelf by promiſe, as to exhibite theſe favours to his children. Firſt, Either in like meaſures. Secondly, Or without interruption: But with theſe limits know it is true; mercy ſhall be upon you, and peace as upon the Iſrael of God.
There are a ſecond ſort of Spirituall bleſſings which God hath promiſed; which ſerve to qualifie them to the Service of himſelf, and in exerciſe whereof Gods Service ſtands; ſuch are Faith, Hope, Charity, &c. All theſe are promiſed to the Veſſells of mercy; but de modo quaeritur; the queſtion is of the manner. Firſt, That their perfection is not in this life to be expected; nor their freedome from mixtute with their imperfections; and conflict with them in their exerciſe, during ſtate of this life: Shew me where God hath promiſed, Faith without doubting, Feare without ſecurity, &c. Reaſons of it are; Firſt, To preſerve humility. Secondly, To ſhew that they are not availeable to juſtifie us. Again, in theſe gifts we conſider Two things. Firſt, Eſsentiam. Secondly, Gradum. A Competency of the gifts God hath promiſed to all his ſervants; ſee 1 Cor. 1.8. yet not promiſed to give to all Equality of Degrees and Meaſures; not to all Abrahams foreign, and Moſes his meekneſſe, nor Iobs patience, &c. Reaſons are much what as in the Body. Firſt, Every ones office, and imployment require them not, 1 Cor. 12. Secondly, God would by this make us carefull of the means both to beget, and nouriſh Grace within us, Eph. 4.12. &c. Thirdly, We diſtinguiſh habitum & exercitium; the habits are permanent, the acts and exerciſe are oft interrupted. Fourthly, Diverſities there are of eminence in all kinds of ſpirituall gifts; in ſome, more Knowledge, leſſe Affection; in ſome, more Affection then Knowledge; in ſome, more Mercy, in ſome, more Humility, Meekneſſe, Temperance, &c. they are not of them behinde in any gifts, yet many behinde others in meaſures of ſome gifts, ſee Phil. 2. And thus underſtand, ye ſhall be forced to confeſſe, God is Faithfull and true; unalterably ſuch, and infallibly making good to all his Servants whatſoever he hath promiſed.
And this reproves our doubtings ſometimes no leſſe then quarrelſome, and churliſh concerning the Trueth, and faithfulnes of our gracious God; with who though he be foreign, Tit. 1.2. yet is oft charged with breach of promiſe to his children. And ye may obſerve it to iſſue from one of theſe two grounds. Firſt, Miſunderſtanding. Secondly, Miſapplication of the Promiſes. For the firſt, How many be there who conceive theſe promiſes made abſolutely, when yet, as you have heard, made with limitation? &c. eſpecially when they reflect upon ſpirituall bleſſings; For example, Do theſe things, ye ſhall make your*2 Pet. 1.10. Calling ſure; we have done, yet are not aſſured. Secondly, Peace of Conſcience ſhall follow them, Gal. 6.16. yet ſcarce ever attain they the benefit in their greateſt ſtudy of New life. Thirdly, Temporalls with the ſtraiteſt hand reached to them: Underſtand ye unwiſe amongſt the people; theſe are not ſimply promiſed, but, as ye have heard above explained.
As for Miſapplication, that ye ſhall obſerve of Two ſorts. Firſt, One reſpects their perſon. Secondly, The other their ſtate, and behaviour. Firſt, Perſons, they miſtake the qualification of the perſons; ſuppoſing the outward forme of religion ſufficient to intereſt them in the Promiſes: as they did, Rom. 2. Mal. 3. and Ier. 7. whereas they are not Jews who are ſo outward; nor is the promiſe made to the Ceremony, but to the Subſtance of Piety, 2 Tim. 2. Yea, even among them never ſo exact, yet ſhall ye ſee miſapplication: I am perſwaded there are many think themſelves Gods Children, who are not ſo; ſuch as feel flitting motions of Grace, and ſome Knowledge, and Faith, and outward Reformation; ſee Heb. 6. Shall God be thought unfaithfull, becauſe to them the promiſes are not performed? It was never intended to any, but to Nathaniels, to Iſraelites indeed.
Secondly, in reſpect of Behaviour; for I would ſuppoſe thee a childe of God; yet as David and Peter, in particulars oxorbitant; perhaps thou never hadſt comforts of ſpirit, Peace of Conſcience, cheaerfull exerciſe of other gracious gifts, &c. What then? is God therefore unfaithfull? yea, Let God be *Rom. 3.4.true, and every man a lyar; he never meant thoſe comforts, no, not to his own ſervants, but whil'ſt they demeaned themſelves as ſervants; If therefore thou have failed in thy behaviour; either breaking out to ſcandalous ſin; or ſwelling with Pride, inclined to Preſumption; or neglecting means to cheriſh Grace, &c. ſayeſt thou God is unfaithfull? rather ſay, That thou thy ſelf haſt failed in the defect of thine own due qualification.
Build we our ſelves in firme expectation of all good things promiſed, ſo farre as they are promiſed, ſeem Nature and ordinary Courſe never ſo oppoſite; ſo did*Rom. 4.18, 19 Abraham, &c. There are foure degrees of confidence. Firſt, When no means competent, at leaſt apparent, as in the caſe of Eliſha. Secondly, When means weak, as in Caſe of many. Thirdly, when no means, as in our Saviour. Fourthly, When means are oppoſite, as in Abraham: Give me that Faith that reſts on naked promiſe of God.
This is amongſt thoſe vertues, which admit reſemblance in the Creature: The faithfull God ownes not perfidious Children. Mans fidelity hath a Twofold relation. Firſt, To God; God not onelyonly bindes himſelf to us by promiſe, but we to God have covenanted our obedience; How ready are we failing of what we deſire, to charge God fooliſhly? when either we miſtake the quality, or manner of the Promiſe; or elſe, a thouſand to one failed in our Reſtipulation. Secondly, To man; and binds with*Pſal. 15.4. loſſe to ſupport credit of Fidelity: Oh tell it not in Gath, that our Chriſtians are as*Ier. 9.4, 5. Ieremies Iews, every brother will deceive, and every neighbour deale treacherouſly. When ſhall that golden age returne, that the Argument may againe proceed? Sacerdos eſt, non fallet, Chriſtianus eſt, non mentietur. Da Deus verax, & fidelis in promiſsis. &c.
foreign.
FINIS.
End of the text · William Sclater, Sermons Experimental (1638)