Practical Godliness, Sermon

Practical Godliness · Sermon

p. 1TITUS ii. 10.

That they may Adorn the Doctrine of God our Saviour in all things.

—foreign.

THE Exhortation here given us, is of far greater extent than the Occasion on which it was given: The Occasion was narrow, but the Equitable Construction is wide: It was given immediately to Servants, but it reaches their Masters: None so low as to be beneath it; none so high as to be above it: The poorest Servant in his humble Capacity, must demean himself with that Fidelity and Integrity, that he may Adorn the Doctrine of the Gospel. The highest Prince in his exalted Orb, must remember that he has a Lord and Master in Heaven. In a word, whatever Figure any one makes, whatever Character he wears, in whatever Relation he stands, whatever Place he fills, yet he comes within the compass of this Command, to walk soberly, righteously, p. 2religiously, that he may Adorn the Doctrine of God our Saviour in all things.

The Christian Religion is a Piece of exact Symmetry, a Face of excellent Beauty, 'Tis all glorious within, and its cloathing is of wrought Gold; Psal. xlv. 13. But we must take up a most bitter Lamentation over it; its Harmony has been disordered, its Beauty blemished, much filth thrown in its Face, not only by the Reproach of declared Enemies, but the unsuitable Conversations of those that profess it, who value themselves highly upon it; who pretend to have an Interest in it, and their highest hopes and expectations from it. In short, it has been wounded in the house of its friends. Zac. xiii 6.

What Plato once said of Virtue, may be more justly affirmed of the Gospel, if it could be seen in its native and genuine Beauty, Omnes in sui admirationem abriperet; it would allure all Eyes, ravish all Hearts, draw all Mens Affections, and raise it self a Throne in every Man's Conscience. But here we must acknowledge with grief and shame, that either we have got such feeble Conceptions of it in our own Souls, or so miserably misrepresented it to others, that we have rendred it cheap and unlovely, and most wretchedly scandalized it before the Sons of Men.

If therefore there be any who have already heard, or shall hereaster read, this mean, but p. 3well-meaning Discourse, whose pious Souls are grieved that this Holy Doctrine has been trampled in the mire by unhallowed Feet, or whose Consciences have been toucht, that they themselves have been the Cause of, or given occasion to this Scandal, unto such is the word of this Exhortation sent. That they would conscientiously endeavour to retrieve the Credit, to vindicate the Honour, and in the Language of the Text, to adorn the Doctrine of God our Saviour in all things. In which words you will easily observe Three Parts.

1. The Great End which God has propounded to us, and which we are to propound to our selves; that in the whole Course of our Conversation, we adorn the Doctrine of the Gospel.

2. The Extent of this Exhortation; In all things, foreign, which may refer to all the Parts of this holy Doctrine; to adorn it in all the Precepts, all the Promises, all the holy Examples laid down therein; or else it may refer to all the various Relations, wherein we stand, the various Conditions wherein the Providence of God may cast us, that in all these we make it our Business to adorn this Doctrine to beautify this blessed Gospel.

3. The Reason assign'd to inforce this Exhortation; it is the Doctrine of God our Saviour, foreign, of our Saviour, who p. 4is God: It's the Doctrine of our God who has Authority over us; the Doctrine of our Saviour, who should have the great commanding Interest in us; and our greatest Concerns are wrapt up in it. It's the Doctrine of a Saviour, and it's a saving Doctrine, and all the Reproach thrown upon this Doctrine, falls upon Christ, what falls upon Christ falls upon God; and whatever Reproach flies so high as God, will certainly fall down again with an overwhelming Vengeance upon the Head of him that throws it.

There's little that will need Explication, to clear our way to the Doctrine, only two words may deserve some Consideration.

1. Doctrine, foreign I will not be so critical to distinguish it from foreign, seeing Suidas makes them Synonymous, foreign These two words then are of adequate significations, and both of them denote, 1. Matter of Faith, what we are to believe. Or, 2. Matter of Practice, wherein we are to obey. Thus where the Apostle, Tit. 1. 9. amongst the other Characters of a Bishop, requires this; That he be able by sound Doctrine to exhort. Occum…nius thus glosses it, foreign that is saith he, foreign, sound Doctrine is that which teacheth Orthodoxy, and a regular Conversation. 'Tis that which makes a sound Head, in opposition to Heresy; and a sound p. 5Heart in opposition to Hypocrisy, and both these will produce a sound Conversation.

2. A second Word which I will touch upon, is foreign, that they may Adorn. The adorning commanded, is not by painting Religion, or adding any Artificial Colour to the Face of it; 'tis not by superinducing any varnish above its natural Complexion; for Religion needs none of our over-officious Skill to deck, and trim it up after the newest Mode, or to recommend it to the wanto… Affections of Men with a meretricious d…s, for Gold needs no Gilding; but the way of Adorning here enjoynd, is by rubbi… … the Rust, wiping off the Dust, washing o… the Dirt, which by the injury of Time it has contracted, or by the reproach of Enemies it has suffered; that we restore it to its primitive Lustre, its original Simplicity, by walking up to the Commands, answering the Demands, living up to its Ends, and expressing the true Native, real Glory of it, in a suitable Conversation.

From the words thus opened and cleared, I recommend to you this Doctrine. It ought to be the conscientious Care of all that do profess the Gospel of Christ, to adorn the Doctrine of that Gospel which they profess in all things.

The Apostle lays so great a Weight upon this Duty, as if it were the one thing, the only thing n… cessary, Phil. i. 27. only let your Conversation be as it p. 6becom…th the Gospel of Christ. And there are two subservient Duties, which will much contribute to this great Design. 1. The former is Stability, stedfastness in the Faith, that y… stand fast in the Spirit. 2. The other a Holy Zeal, that ye strive together for the Faith of the Gospel. Stand fast without wavering, be zealous without cooling; and let your Interest and the Name and Glory of your Redeemer, be much upon your Hearts in both these.

Whatever can be said upon this Subject, is compendiously summ'd up in that other place of the same Apostle, which I will give you a brief Paraphrase upon, and then proceed.

Phil. iv. 8, 9. Finally brethren, whatso…ver things are true, whatsoever things are honest, whatsoev…r things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be an… virtue, if there be any praise, think on these things. Those things which ye have both learned, and received, and heard, and seen in me: do, and the God of peace shall be with you. This is the abstract of what I can speak, or you hear upon this Subject: Think on these things and do them. Digest the matter well in your Thoughts; concoct it throughly in your Hearts, and then reduce all to Practice. 'Tis not Speculation but Action, that must recover the Repure of Religion, and the particulars wherein p. 7you must be active and zealous are such as these: 1. Whatsoever things are true, foreign Let the Power of Truth in the Heart, evidence it self in the Life; and the Grace of God in the inward Parts, shine through the Body in all suitable demeanor: It is Theodoret's Gloss upon 1 Tim. iii. 2. The Apostle (says he) would have a Bishop to be foreign That his who… carriage be such, so com…ly in his … ▪ in his habit, in his looks and gestur…s; that the Complexion of his Soul may shine through the Case of his Body. 2. Whatsoever things are honest, foreign. That we be grave yet not morose, serious yet not austere, reserved without affectation; that as the End of our Conversation is a matter of the greatest Importance, and the Rule of our Lives of equal Concern, so the Meen and Air of our behaviour may bear some good Conformity to them both. 3. Whatsoever things are just, foreign. As we must be Holy towards God, so must we also be just towards all Men; for Righteousness is Evangelium visibile: 'Tis the preaching of a Gospel which Men understand; our Religion teaches us to give to God and Man what is their due; and all the World will conclude that if we defraud them, we would if it were in our Power, cheat our God too; nor can we ever confute p. 8those Suspicions which Men will easily entertain of our Hypocrisy, but by an exact and punctual discharge of all those Offices of Justice which we owe to them. 4. Whatsoever things are pure, foreign. Chast, modest, pure, clean; that our Discourses savour not of Filthiness, our Behaviour do not smell rank of inward Turpitude, that we admit not the Flesh to mingle it self with our Courses or Discourses, but that in all things our Speech be seasoned with Salt; Administring grace unto the hearers. Ephes. iv. 29. 'Tis a dirty World we walk in; he that will walk clean must pick and chuse his way with great Care and Conscience. 5. Whatsoever things are lovely, foreign. Let a Spirit of Candour and holy Ingenuity breath in all our Actions, that we affright not Men from Religion by a sour disobliging way of Converse: There is a mean, could we hit it, between a base, creeping, fawning prostitution of our selves to the Lusts of Men, and a haughty, surly Arrogancy which will not stoop or bend to the benefit of Men; and this mean is that generosum honestum, that greatness of humility which would persuade the prejudiced World to entertain more tolerable Thoughts of God's holy Ways, and perhaps in time to try and practise them. 6. Whatsoever things are of good report, foreign. To decline those Practices which carry an Appearance of evil with really good Men. p. 9Now (says the Apostle) If there be any virtue. If ever your Religion had any commanding Interest in you, or has had any sanctifying power upon you, And if there be any praise. If you expect the acceptation and approbation of God, or the moderate commendation of good Men; Then think upon, and do these things, and for your encouragement, The God of Peace shall be with you.

In the managing of this Doctrine, I will propose this Method.

1. To shew what the Adorning of the Doctrine of the Gospel does presuppose.

2. What it is to Adorn the Doctrine of the Gospel in all things.

3. What are the particulars of the Doctrine which we must Adorn, and how it may be Adorned in each of these Particulars.

4. I will lay down the Arguments which ought to prevail with us herein.

5. And lastly, I will endeavour to improve the whole Discourse, and reduce it to Practice.

§. 1. Let us inquire what the Exhortation to Adorn the Doctrine of the Gospel does presuppose.

There was something more than ordinary in the matter that the Apostle so earnestly, and frequently presseth this one Point. Some Injury had been offered from which it needed p. 10to be vindicated; something amiss in their Conversation that needed Reformation: and we have cause to fear that the Case is our own. Some notable Affront has been put upon the Gospel, some indignity offered to the Profession of Religion, which will render our present Discourse too pertinent. That which is presupposed may be reduced to these Heads.

1. That the Doctrine of the Gospel of Christ considered in it self, is a most beauteous and lovely Doctrine.

2. That this Doctrine has been miserably blackened, and blemished, by those that should have given it a better treatment.

3. That whoever professeth this Doctrine, is obliged to wash off that dirt and filth which has been cast upon it.

(1.) That we are so earnestly urged to Adorn the Doctrine of our God and Saviour, presupposeth that as it came first out of the Hands of Christ, it was altogether lovely; representing the sweetness, and expressing the holiness of him that gave it forth: And

1. One eminent Beauty of the Doctrine is this: That those Truths which soar the highest in Speculation, yet in their design and tendency, aim at a holy practical Conversation: Those which in the Theory reach the highest Heavens, yet in their Scope stoop down to the Earth. It was said of Socrates, p. 11Primus Philosophiam è Nubibus in Terras deduxit: He was the first that brought down Philosophy from the Clouds, and made it an useful thing to Humane Life. It was greater which was said of our own Mr. Perkins, Primus Theologiam è coelis in Terras deduxit. He was the first, who amongst us, reduced Doctrine to Application, Speculation to Practice. However that be; most certain it is, that every Truth, Doctrine, Proposition in the Gospel, aims at the subduing of Sin in the Heart, and of the Heart to God; to make us better rather than wiser. The design of the Scripture is not to Amuse and Puzzle us, but to Reform and Sanctifie us: not to Confound our Heads, but to Conform our Hearts, and Reform our Lives to the holiness of its Principles: not to make us lose our Wits, but to save our Souls. But the truth of this will most clearly appear in some few instances.

1. The Doctrine of God's Electing some out of the Mass of mankind, from all eternity, unto eternal Life, is a Doctrine which swallows up our Reasons, and we are lost in the depth of it: here indeed Faith will swim, but naked Reason, unassisted by Revelation, will certainly sink and drown in that vast Abyss: for who is he that standing upon the Shoar of that unfathomable Gulph, will not cry out with Apostle, Rom. xi. 33. O the depth of the riches both of the wisdom and knowledg of p. 12God! How unsearchable are his judgments, and his ways past finding out! And yet when this sublime Doctrine shall produce its effects in the calling home of Souls to God, it comes cloathed with visible Grace, and approves it self to our experience, and terminates in practical godliness: Eph. i. 4. According as he hath chosen us in him before the foundation of the World; that we should be holy, and without blame before him in love. As the Sun whose glory we cannot safely behold, nor gaze upon, in his meridian Lustre without endangering our Eyes, yet we can comfortably view by Reflection: So that Doctrine which would strike us blind, in its direct and immediate Prospect, Administers a sweet and sensible Consolation, when it comes to take hold upon the Heart in effectual Calling.

Those curious Speculations which Men have spun out of their own Brains, and woven into subtle Webs, as the Spider her Nets out of her own Bowels, are but Elaborate Nothings; refin'd triffles, we may know them, and be never the better; be ignorant of them, and never the worse. Only Gospel-Doctrines have this singular excellency, that they bear hard upon the Corruption of the Heart to Mortifie it, upon Pride to abase it, and press vigorously upon the Conscience to purifie, and pacifie it. They are therefore styled in 1 Tim. vi. 3. Wholesome words; even p. 13the words of our Lord Jesus Christ, and the Doctrine which is according to godliness: foreign. Wholesome in themselves, and healing to the Soul; such as being taken down into the Heart, purge out the Corruption of depraved Nature, and in a word, it's a Doctrine whose every line is drawn by the straight Rule of Holiness; and centers in that one point of Godliness.

2. The Doctrine of Redemption is another great instance of this Truth: what more amazing than that God should send and give his Son, and that the Son should give, and offer up himself to Redeem lost, self-lost Sinners; to Redeem them by Price paid to God out of the hand of Justice; to Redeem them by Power out of the hand of the Devil. This would lead us back to the Covenant of Redemption, between the eternal Father, and the eternal Son, when the Counsel of Peace was between them both, Zech. vi. 13. But here we may lose our selves, and perhaps not find out God, till we relieve our selves by such Scriptures as that, Tit. ii. 14. He gave himself for us to Redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. Not only Redeeming us from Hell, but Sin: nor only to purchase, but to purifie us to himself: nor only to deliver us from the future, but from this present evil World: Gal. i. 4. Not only to rescue us out of the p. 14Devils power, but out of our own, and thus this Doctrine terminates in Godliness, in Good Works, for so the Apostle concludes his Discourse, that he might purifie unto himself a peculiar people, zealous of good works.

II. Another Peculiar Glory of the Doctrine of the Gospel is, that it never more directly designs the advancement of a Sinner, than when it abases him most, and lays him lowest: it suits indeed the Sinners Misery, but always crosses his Lust: Empties the Creature when it designs to fill it, and humbles the proud Worm that it may exalt it: the Gospel breaks first, and then binds up; Wounds that it may Heal, and Condemns that it may Justifie: It will make the Sinner plead Guilty before he be absolved. It strips him Naked before it cloaths him; and makes him know and see, and feel himself the most beggarly Wretch in the World, before it discovers the unsearchable riches of Christ. In a word, it will convince us all that we are the most miserable, undone, lost things, 'ere it Saves us.

And in this Point the Apostle has fully satisfied us, 1 Cor. i. 29. 31. That the Method of the infinitely wise God is…ues in this: That no flesh might glory in his presence, but he that glorieth let him glory in the Lord.

In Election, God had no respect to Faith, Works or the right use of Free-will foreseen,—that no flesh might glory in his presence: p. 15the same Method he takes in justifying a Sinner,—That no flesh might glory in his presence: so Rom. iii. 27. Where is boasting then? It is excluded! By what Law? Of Works? Nay but by the law of Faith.

There are two things upon which the haughty Creature would value it self, Its own Righteousness, its own Strength, and we may add a third, its own Wisdom: upon these especially the proud Worm lifts up its Crest on high; the gracious God has provided all these in his Covenant; that the Sinner shall have Righteousness, shall have Strength, shall have Wisdom, but none of his own but Gods.

First, For Righteousness, This is one of the strong Holds wherein the proud Flesh fortifies it self, and goes about to establish his own righteousness, Rom. x. 3. And this strong Hold God will dismantle, and level it with the ground, before he builds the House upon the impregnable Rock of his own righteousness, i. e. that of Christ. Conviction of Sin, and comparing our selves with the Holy Perfect Law of God will thoroughly effect this, and then the Sinner stands upon other terms with God, and his own Conscience: you shall hear this stately proud Creature speaking in another Language, when he comes to be distressed about his sin, Mich. vi. 6. Where-withal shall I come before the Lord, and bow my p. 16self before the most high God? What perplexity is here between the necessity of coming, and the hazard of coming? I must come before the Lord either to be justified, or judged: I must come before him, both at the Foot-stool, and at the Throne: but wherewithal to come, or what to bring that I may be accepted in his sight I find not: my own unrighteousness I see now to be abominable, and my own righteousness I am convlnced is not justifiable; wherewithal then shall I come? In this distress, the Gospel discovers Christ and his righteousness, and when the Sinner accepts, receives, lays hold and rests upon it; It has encouragement to say, Isa. xlv. 22. In the Lord have I righteousness: In the Lord shall all the seed of Jacob be justified, and shall glory. Here then shines out the glory of the Gospel-Doctrine: it never designs a more perfect Cure than when it makes the Sinner sick at Heart: Thus the Spirits Method is, first to convince of Sin, and then of Righteousness, Joh. xvi. 8. Of sin that the Sinner may be abased, and made willing to accept a Pardon upon Christ's Terms; and of righteousness, that the wounded Soul may not die of its Wounds: for thus was the brazen Serpent lifted up, that they who were mortally stung by the fiery ones, might look, and live, John iii. 14, 15.

p. 17Secondly, Another Strong Hold which Man would build up, and God will demolish, is Man's own strength. 'Tis unaccountable that Man should thus Idolize his own often baffled, often foiled strength, which was never yet able to make him stand against his own Corruptions, the Worlds Allurements, or the Assaults, and Wiles of the Tempter: It is the Grace of God alone that must take us off our own, and place us upon a stronger bottom; and teach us how to be strong in the Lord, and in the power of his might. Eph. vi. 10. And now whereas the late difficulty was, Wherewithal shall I appear before the Lord? Another difficulty appears; And I find that I can no more appear against the Devil in my own Strength, than I could appear before the Lord in my own Righteousness: he is subtle and strong; I am foolish and weak, yet the Gospel has relieved me: Isa. xlv. 24. Surely shall one say in the Lord, have I strength.

3. A third Peculiar Glory of the Doctrine of the Gospel is, that as it lays the Creature low, it exalts and lifts up God on high. When the Sinner lies prostrate at Gods Foot, it sees the Lord most gloriously exalted upon his Throne, Isa. vi. 1.

There's no Doctrine that so vilifies Man, none that so much glorifies God: in all other Systemes which Philosophers had fram'd to themselves, they provided well to advance p. 18the Creature, they furnished him out with his foreign, with a Free-will, and put him into the hand of his own wisdom to carve himself out a happiness: they made a God of their own Moral Virtues, and those Virtues were at their own disposal, so that upon the matter they were Creators of their Gods: Nullum Numen abest si sit prudentia: That thou art happy owe to thy self, was one of their highly celebrated Maxims. But the Doctrine of the Gospel gives a clear other Scheme of things: that Man is nothing, knows nothing, can do nothing, cannot think a good thought, nor pursue it to any goo… Resolution, nor manage the good, nor bear the evil by his own Wisdom or Strength. This Doctrine teaches us to think meanly of our selves, highly of God: to look upon our selves as Worms, as Moths, às nothing, and less than nothing, and worse than nothing: but how honourably does it teach us to think, to speak of God; how reverently to Worship him, how holily to walk before him; with what confidence to trust him, with what fervor of Soul to love him, and in short to make him the first and last of all.

4. The fourth and last Peculiar Glory of the Doctrine of the Gospel which I shall name at present is, that it never exalts one of the Divine Attributes to the derogation of another.

p. 19Here is Mercy exalted, but withal Justice satisfied, and while the Free Grace of God is upon the Throne, Holiness is enthroned with it: God can no more Pardon without security to his Justice, than he can punish with inconsistency to his Mercy.

The minds of Men are strangely deluded in this matter, for looking only upon Mercy, they forget the severity of his Justice; and if an imaginary Mercy would but answer th… ends of their Presumptions, they take no further thought what becomes of the essential Holiness of God: But infinite Wisdom has secured, and sweetly adjust…d the Interests of these two great Attributes, Rom. iii. 2…. That h… m… be just, and th… ju…r of …, that believeth in Jesus: God will justifie, there's Mercy, but he will be just in justifying, there's provision made for his Justic…. The Justice of God satisfied on Chris…. The Mercy of God magnified on the believing Sinner. Thus God will not lose his Glory, and the believing …inner shall not lose his Soul.

There seems to be a difficulty in Exod. xxxiv. 6, 7. A God pardoning iniquity, transgression and sin, and not a God that will by no means clear the guilty. A perplexing Riddle, If God will by no means clear the Guilty; how does he pardon transgression? But his Justice is as peremptory as his Mercy is p. 20free: he will no more pardon Transgression without due compensation to his Justice, than he will condemn the Sinner that by Faith lays hold on that Compensation, which his Wisdom has provided, and his Grace offered in the Gospel: Here then. Mercy and Truth are met together, Righteousness and Peace have kissed each other. And all the Attributes of God do sweetly embrace, and harmoniously agree when the Satisfaction of one makes way for the exerting, and exercising of the other. Psal. lxxxv. 10.

(2.) That we are so earnestly pressed to Adorn the Doctrine of God our Saviour, presupposes, that however beautiful this Doctrine is in it self, it has been miserably blackened, defaced, defiled, and much dirt thrown in the Face of it: which is done various ways.

1. First when from the Doctrine of Divine Grace, Mercy, Forbearance and Forgiveness, Corrupt Heads and Rotten Hearts draw Conclusions of Licentiousness; that is, when thay interpret Grace into Presumption, which is evidently to subvert the End, and Design, to invert the Order and whole Method of the Gospel Doctrine: for though the Gospel proclaims Pardon of all Sin to the Repenting, it Indulges none to the impenitent Sinner. He that by sinning presumes to find Work for Mercy, shall find to p. 21his cost that he was making Work for Vengeance. The Corruption of depraved Nature has discovered it self in many instances; these especially evidence its malignity.

1. When Men will be evil because God has been good: The design of his goodness, patience, and long-suffering, is to lead them to repentance. Rom. ii. 4. But if this goodness be despised; and because God is long-suffering, they will be the longer in sinning; and because Mercy is still striving with them, they will out-strive that Mercy: they will be convinced, that they are treasuring up to themselves wrath against the day of wrath, and the revelation of the righteous judgment of God.

2. When Man will be, and do evil, that God may be good in pardoning; such there are who say, Rom. iii. 8. Let us do evil that good may come: Let us Sin that Grace may abound! Against this presumption the Apostle thunders out a just Damnation: and because that they might pretend that this was only the Consequence of that Doctrine of Free Grace which he Preach'd; he abhors it as a scandalous report, and that his Doctrine abetted no such abominable Inferences: he owns indeed, Rom. v. 20. That where sin abound…d, grace did much more abound, but he denies the Consequence, chap. vi. 1. That therefore any should continue in sin that grace might abound.

p. 22The Apostle Jude ver. 4. notes those ungodly ones, who turned the grace of God into lasciviousness. foreign where it will deserve observation. 1. What it was they thus wretchedly abused: It was the grace of God: not the work of Grace upon their Hearts, for that they were Strangers to; they were foreign such as had thrown off all worship of God; but it was the Doctrine of Grace, which is indeed sometime called Grace, because it is a revelation of free rich Grace offered to the Sons of Men. 2. Into what did they turn this Grace? into Lasciviousness, or an unbridled Licence to commit all manner of iniquity with greediness. 3. But how could they do this Abominable thing! They did it by a Metathesis: most wickedly transposing, inverting, and perverting the Order, Method, and design of God and his Gospel in every thing; and what should have been the strongest Argument to withdraw them from sin, they made their great encouragement to sin; and thus they turned the point of God's argument upon himself.

2. Secondly, When Men take up a Profession and form of Religion, but deny the power of it upon their Hearts, and in their Lives: this is one of the Characters of those perillous, those last, and worst of days. … Tim. iii. 5. Having a form of godliness, but p. 23denying the power thereof: for the great end of the Gospel is to Convert Sinners unto God, to subdue them to the Authority of Christ; but these Wretches represent it as a weak and inefficacious Doctrine that has no power nor prevalency upon their Souls, they deny the power of it. There's nothing more certain; than that if Mens Religion does not drive out their Lusts, their Lusts will drive away their Religion: and yet these will be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, and despisers of them that are good, and yet which is wonderful, they will maintain a form of godliness.

If you ask them, Do you believe in God the Father Almighty, maker of Heaven and Earth? They will tell you they firmly believe it: Ask them again; Do you believe in Jesus Christ his only Son our Lord: that he was conceived by the Holy Ghost, born of the Virgin Mary, that he suffered under Pontius Pilate, was Crucified, dead and buried, that he descended into Hell? And all the other Articles of the Creed; All these they stedfastly believe! But when this Doctrine commands subjection of Soul to all these Truths; That we should live to him that died for us, and rose again. 2 Cor. v. 15. In this point they desire to be excused; p. 24which is an evident affront to the Gospel; whose design is to turn them to God from Idols, to serve the living and true God, 1 Thess. i. 9. This is it, which evidences that the Gospel comes not in word only, but in power, and in the holy ghost, ver. 5. And so the same Apostle, Rom. vi. 17. gives thanks to God, that they who had once been the servants of sin, had obeyed from their heart that form of Doctrine which was delivered unto them: or rather, that unto which they had been delivered. foreign.

Men may be sound, and Orthodox in their Heads, and yet Heterodox, and rotten in their Hearts: They can afford to lend Christ an Ear, and give him a civil hearing, still reserving their Lusts to themselves, and their Hearts for the World; and when the Word demands entrance into, and to have a Throne in their Hearts, they deny it the commanding power, and bid it sit below at the Footstool, sending away the blessed Gospel disappointed, and ashamed.

3. Thirdly, The Gospel has been exceedingly stained, when it's entertained for no other end than to subserve some base low design of the Flesh, and made a slave to some worldly interest. This Reproach the Pharisees cast upon their own Religion. Mat. xxiii. 14. who under the Covert, and Colour, of long Prayers, devoured widows houses foreign A p. 25pretence indeed they had, but it was so thin and transparent, that an ordinary Eye might see through it, and discover the wicked Design at the bottom. Such were they, 1 Tim. vi. 5. who supposed Gain to be Godliness. But most notable was the Instance of Simon the Sorcerer, Act. viii. 13. This famous Hypocrite was baptized, nay, believed and adbered to Philip, and was free of his Money too; but all was that he might make his Markets of Religion, that he might purchase the Gift of Miracles for himself and his Disciples, and so maintain his former Repute that he was some Great Thing, the very Power of God amongst the deluded People. But all this Project was defeated and blown away with one breath of St. Peter's Mouth, thy Money perish with thee.

We have a Generation of Men in our Age, denominated from this Simon, who have driven a mighty gainful Trade by the Gospel; who buy or sell the Superintendency of Souls; whose Money, and we may justly fear, their Souls too, and those of their Flocks perish together. These are a horrid Scandal to Religion, not seeking Christ, but themselves; not feeding the Flock, but their own Pride and Ambition; who when the Great Shepherd shall appear, must be compelled to stand before his presence, but will not dare to lift up their Faces with a holy and humble Confidence, p. 26and shall receive a just Recompence of Reward.

4. A fourth thing that has blemish'd the Doctrine of the Gospel, is those swarms of damnable Doctrines which have been poured out upon the World; of these the Apostle, 2 Pet. ii. 1, 2. has prophesied. That there shall be false teachers who privily shall bring in damnable heresies, even denying the Lord that bought them; and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of. That they shall bring upon themselves swift destruction, is very sad, but the least part of the evil, they have justly deserved it; but that the way of Truth should be evil spoken of, which has not deserved it, is most deplorable.

(3.) The Third and Last thing supposed in the Apostles exhortation is, that every one of us in our respective places and stations, do engage as far as in us lies, to restore Religion to its Primitive Lustre and Splendor, and so to retrieve the Reputation of it; to adorn it in all things. In order to which blessed End, I will only at present offer a few things:

1. Would we recover the original Beauty of the Doctrine of the Gospel; we must so walk, so act, live as those that believe Invisible things to be the greatest Realities.

p. 27Without breach of that Charity which we owe to all Men, or pretending to search the heart; we do see, and may say, that many walk, as if all their hopes were terminated by their Eyes, and that they believe no other World, no other Reward, than what is within the reach of Sense.

But this was the Glory of the Apostle Paul, 2 Cor. iv. 18. that he look'd not at the things that were seen, but at the things not seen. His main scope and hope was in invisibles; an invisible God, an invisible World had that influence upon his Soul, that he was born up under all present pressures; could glory in all his present tribulations, upon the hope of a future Recompence. This was it which made Moses endure, as seeing him that was invisible. Heb. xi. 27. And if we search into the Reason of this otherwise unaccountable resolution, we have it, v. 1. Faith is the substance of things hoped for, the evidence of things not seen. If Faith can render the future World present: if it can represent the unseen World to the Eye; if it can bring down Heaven and lay it with all its Glory before us, it will teach us to live at another rate, than we can possibly do upon the proposal of all things to our Sense. This will teach us to wait, and to possess our Souls in patience whilst we wait so. For tho…e things which Christ has promised to them that love, and from love obey him. p. 28Rom. viii. 25. If we hope for that we see not, then do we with patience wait for it. This was it which taught the Primitive Christians to rejoyce, 1 Pet. i. 8. Whom having not seen, ye love; in whom tho' now ye see him not, yet believing ye rejoyce with joy unspeakable and full of glory.

2. Convince the World that you can trust your God upon his naked word; who will believe your Religion, has any thing solid and substantial in it, if you cannot depend on the promise of him whom you say you have chosen, and taken for your God. We see it evidently, they that have chosen the World for their Portion, can trust its Promises and take its Word for good Payment; what a reproach then will it be to those who have a better God, but a worse Faith than they that have a worse God?

Let all Men therefore see that you dare follow your God on the Credit of his Truth; that you can trust him, for the Re-imbursement of whatever you shall lay out for his Name, or lose for his sake. Compel Men to acknowledge that you dare avow your Consciences against all the Damage you can possibly sustain for it, or from it; convince an unbelieving Generation that there are those who know their God so well, that they can trust him, and tho' you apprehend you may probably lose something for him, yet p. 29you shall lose nothing by him, you have it under his Hand, he will Repay it.

Glorious was the Faith of Abraham, Heb. ii. 9. Who sojourn'd in the land of Promise, as in a strange Country, because he could confidently and comfortably look for a City that had foundations, whose builder and maker was God. v. 10. Such was the Faith of Moses. v. 25. Who chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompence of reward. In which Heroical Actings of Faith, we cannot but observe; First, The Value, the different Value that he put upon things. Secondly, The Choice he made in pursuance of that Valuation. First, Let us consider his estimate of things; he esteemed the Reproach of Christ greater Treasures than the Riches of Egypt; where the two things put into the opposite Scales, are the Reproach of Christ in the one, and the Treasures of Egypt in the other. And what Man looking on these with an Eye of Sense, would not esteem the Treasures of Egypt preferable to Reproach and Scorn? But there was something that turned the Scale in his Judgment, something that gave him a Holy Byass, that he judges the worst thing in Religion, better than the best in Egypt. The best thing that Egypt could boast of, or court p. 30him with, was its Treasures: the worst thing Religion could affright him with, was Reproach, especially if it goes so high as an ignominious Death: And yet he esteems the repr…ach of Christ greater riches than the treasures of Egypt; because he kept his Eye fast fix'd upon the Recompence of Reward. Secondly, Let us not wonder if this was the value and estimate he made of things, that his Choice was proportionable; he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Two things are set before him, and upon his good or evil Choice depended Life or Death, Affliction and Pleasure. And is this a Measuring Cast? Or can any one be long in suspence which to chuse? Affliction is evil, Pleasure is good: True, but those Afflictions were to be born with the Church of God, in which he might be assured of God's gracious Presence, his powerful Protection, his seasonable Grace to help in time of need. And for the Pleasures, they were polluting and perishing Pleasures, which would leave a sting in the Conscience, to imbitter the remembrance of them, and therefore his Judgment swayed and determined his Choice that way.

This, and nothing without this will convinee Men that you take the Promises for True, that these shall be responsible to your Faith; that God shall be responsible for his p. 31Promises, and that his Truth, his Faithfulness and Omnipotency shall be responsible for God.

3. Thirdly, Let this one thing more be made appear, that you are under a Law to God. That the preceptive part of the Word has taken as strong hold upon your Hearts, as your Faith has taken on the promissory Part. This will satisfy all the World, that you are in good earnest with Religion, when you live in the practice of the most Flesh-displeasing Duties; that you can deny the most profitable temptation to sin, and that you walk as those that firmly believe your Religion will bear its own Charges. The power of the Word restraining us from the most gainful sin, and constraining us to the most chargeable Duty, will be a most pregnant Proof, that God is with us, and Religion in us of a Truth.

But let thus much susfice to the first general Inquiry, viz. what this Exhortation to adorn the Doctrine of our God and Saviour doth presuppose.

§. 2. Proceed we now to the second general Inquiry: What doth it imply to adorn the Doctrine of the Gospel in All things? To this the answer must be returned in many Particulars.

p. 32(1.) That the Doctrine of the Gospel must be Adorned in Civil as well as Sacred Affairs. It's not enough that we demean our selves decently and reverently in Acts of immediate Worship, we must walk in the same fear of God, under the same holy awe, in our secular Businesses: Religion must command even our Recreations, our Diversions, our Converses, our particular Callings As carnal earthly Hearts will carnalize their Religious Performances, so will spiritual Minds spiritualize their common Employments. It's far short of the Whole Du…y of Man. That we Sanctify the Lord's Day, we must Sanctify our own. God has indeed graciously indulged us six Days in the Week to labour in, but not one of those Days, nor one moment in any of those hours, wherein we may do the Work of the Devil and the Flesh.

If ever we will pretend to Credit our Religion, we must evidence Holiness in the Shop, as well as in the Church; in our own Houses, as well as the Lord's; we must be Holy in Trading, as well as Praying; we must Sanctify the Name of God at our own Tables. as well as the Lord's Table. 1 Cor. x. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. And again, 1 Pet. i. 15. As he that hath called you is holy, so be ye holy in all manner of conversation. 'Ev foreign. In all the windings and p. 33turnings of your liv…s. There's nothing lawful, though never so remote from Heaven, but may be laid in a right line and due subor…ination to it; and when we cannot actually intend our ultimare end, yet must we virtually refer all unto it; this is that which has reproach'd Religion. that what warmth we get in the Worship of God, we presently lose it, and grow luke-warm, perhaps stone-cold when we depart from it: And thus whatever we build up at the Church in one day, we are plucking down all the week after.

(2.) We must adorn the Doctrine of God our Saviour in all things. In second Ta… Duties as well as those of the first: The same God who sees and observes the temper of our Hearts in Dealing with himself, observes it also in our Treatings and Dealings with Men; would we approve our sincerity before an all-seeing God, approve it also in our Treatings, Conversings and Transactings with Men.

There are some excellent first Table Christians, who will not swear lightly; not take God's Holy Name into their Mouths profanely; that seem to make a Conscience of the Lord's Day; that are severe in regulating the Worship of God by his Word: And yet if common Fame may be credited, are under no such severe Bonds of Conscience in their Covenants, Contracts and Engagements with p. 34their Brethren; but the Doctrine of the Gospel would have taught them another Lesson, Tit. ii. 12. which teaches us to carry it Righteously towards our Neighbour, Soberly towards our selves, and Godly towards our God. What a rare Pattern was David, Psal. ci. 2. I will behave my self wis…ly in a perfect way; I will walk in the midst of my house with a perfect heart. He will be a Holy King upon the Throne, a Holy Judge upon the Bench, a Holy General in the Field, Holy in the City, and Holy in the Country; for a perfect Heart had taught him to walk wisely in a perfect way.

If therefore we design to vindicate the Glory of Religion, none must go beyond, overreach, or defraud his brother; 1 Thess. iv. 6. our Covenants must be kept, tho' we suffer by it, Psal. xv. 4. Truth must be spoken to, and kept with our Neighbour, and that Neighbour must be every one that partakes with us of Humane Nature.

(3.) In all things. In holy Works as well as holy Words: It's not well-saying, but welldoing, that must wipe off the Reproach that has been thrown upon our holy Profession, 1 Pet. ii. 15. So is the will of God that by welldoing, ye put to silence the ignorance of foolish men. Foolish Men will be lavish of their Tongues, they will be reproaching Religion, and the Religious; this evil-speaking is the p. 35effect of their ignorance; but the question is, how shall we silence them, and stop their Mouths for the future? This he resolves, as the Direction of God himself. 'Tis by well doing: Words are cheap, Works are chargeable, and will cost us more to perform them.

It's a mortal stab that is given to Religion, when the Professors of it, talk as high as Heaven, and yet walk as low as this dirty Earth. When our Ntions and Professions seem too high for this World, and yet too low for the next. Words without Works, are a Language which Men do not understand; we speak to them in an unknown Tongue: but to be Beneficent, Charitable, to do them good; to relieve the Distressed, to deliver the Oppressed, to make peace among Contending Neighbours. This is a Dialect which is Vernacular to all the World.

Had we judged of a Pharisee by the Ear, and not by the Eye, he had been the most excellent Saint on Earth; but our Saviour notes them for this: Matth. xxiii. 3. They say, and do not: Nay our blessed Saviour rebukes his own Disciples upon this Account. Luke vi. 46. Why call ye me Lord, Lord, and do not the things that I say?

Let that therefore be ours, which was the Motto of a great Man in his time, Non magna loquimur sed vivimus. Let Men see, p. 36as well as hear us, that our light may so shine …fore m…n, that they seeing our good works may glorifie our fath…r which is in heaven. Matth. v. 16.

(4.) In all things. In Passive as well as Active Ob…dience. In suffering according to the will of God, as well as acting in obedience to it: It's a very poor Religion that is not worth suffering for. We must expect otherwise no better Language than this; surely if these Professors did really believe their God to be Faithful and True, they would trust him. Did they believe th… R…compence of R…ard, they would venture their All upon it. Did they believe their God able to repay them, to reimburse them, in what they should lay out, and lose for his sake, they would generously forsake all at the Call, and for the Cause of their God.

Sufferings have ever been the Test, the Ordeal by which Christ has Proved his Disciples: Mark x. 17, 18. A young man comes running to Christ, as if in great haste for Heaven: and that he might justifie his Obedience, which he hoped would justifie him; he avouches it to Christ, that he had kept all the commandm…nts from his youth, he began early, continued long, promised to persevere to the …nd: I confess I suspect he either lyed against his Conscience, or else had a very bad one; and he had been more hopeful, if from a p. 37sound Conviction he had bitterly cried out, All these commandments I have broken from my youth: But be it so; Christ willing to try the truth of his Active by his Passive Ob…dience, put him upon this Trial: Go, and sell all that thou hast and give to the poor, and thou shalt have treasure in heaven: This was a pinching Word indeed! The Neck-Verse for a Hypocrite! Methinks I see his Courage cool, his Countenance change, and grow pale; Amazement and Confusion in his Looks; he turns about, and goes away sorrowful, sar he had great possessions.

Upon no lower Terms than these must w… hope to Recover the Glory departed from our Profession: Then when we can cast all at Christ's Feet, resign all into his Hands, and whether he gives or takes, say with holy Job. Job 1. 21. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.

Let us therefore set before our Faith, and imitate the Father of the faithful: Gen. xxii. who when called of God to offer up his Son, his only Son, his well-beloved Son, the Son of the Promise; and that in a way, which seemed to Contravene the Law of Nature, the positive Law of God, yet disputed not, delayed not, but gave this clear Demonstration that he had nothing too Dear for his God.

p. 38(5.) In all things. Whether in a more narrow and private; or in a more enlarged, and publick capacity. The Heavenly Orbs are of different Diameters; yet they move regularly according to the Laws imposed upon them by their Creator. The Stars are of differing Lustre and Glory: and yet they shine, and grudge not their influences to this lower ungrateful World, which returns them nothing but Fogs and Mists to obscure their Light and Beauty. God has placed us All in Spheres of different Circumferences: how small soever they be, let our Motion be Regular and Orderly: he has filled us with various degrees Grace and Gifts; let us lay out all faithfully. There are various Talents with which our Soveraign Lord has intrusted us; for kind, for number, 1 Cor. xii. 11. Wrought by that one, and the same spirit, dividing to every one severally as he will.

If then our Talents be few, let's be faithful in the using, diligent in the improving them: the unprofitable servant, Matth. xxv was not condemned because he had but one Talent, but because he hid it in a Napkin. He that has but a little spot of Ground, may Cultivate it, and shew that diligence in improving it, that it may reward his Labour with a blessing.

p. 39Since I considered that passage in the History of Absalom, 2 Sam. xv. 4. O that I were made judg in the Land, that every one that has any suit or cause might come unto me, and I would do him justice. It has taught me never to be ambitious of great things, without more Grace to manage them: but we are frank and liberal in our Promises to God, to Men, and to our selves. The poor Man says, O had I Riches, how rich would I be in good Works? The Illiterate says, O that I were Learned, what service would I do. But let us Pray that we may have Grace to be useful, and serviceable with what we have: that whether in a narrow, or more dilated Capacity, we may Adorn the doctrine of our God and Saviour in all things.

(6) In all things, In affirmative as well as negative Duties. 'Tis not enough that we Curse not God, we must Bless him. The Pharisee, Luke xviii. 11. had a Religion made up most of Negatives, with a small sprinkling of lesser Duties, and not without a mixture of Superstition. God, I thank thee, I am not as other men are; extortioners, unjust, adulterers, or even as this Publican.

When the final Sentence shall pass upon every wicked Man, it will proceed thus, Matth. xxv. 42. I was hungry and ye gave me no meat: I was naked and ye cloathed me not: I was sick and in prison, and ye visited me not. p. 40The Indictment will not be laid that they plucked the Bread out of the Disciples Mouths; but that they did not feed them: Nor did the Charge run, that they stripp'd the Cloaths off the Saints Backs; but that they did not Cloath them. They are not Accused that they Cast them into Prison; but that they relieved them not, visited them not, when there: we have all cause to Pray with the holy Person, Lord pardon my sins of Omission. Negatives will never intitle us to that blessing of living many days, and seeing much good. We must join the Affirmative with them, Psal. xxxiv. 14. Depart from evil, and do good.

(….) In all things: In all Companies whether holy or unholy. The Apostle discharges the Corinthians, 1 Cor. v. 9, 10. from the Company of Fornicators: And yet he seems to correct, or limit the Prohibition, yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with Idolaters; for in that Latitude the Command would not be practicable: for then, says he, ye must needs go out of the world. Either a Christian must retire wholly from all Business in the World, or must quite remove his Station into the other World. A godly Man then, may possibly be cast amongst them, though a prudent Man will not of Choice frequent them: The holy Art, and Skill, is how he p. 41may Adorn the Gospel when he is inevitably thrown amongst them. And it's a good Rule; that if we cannot make wicked Men ashamed of their wickedness, yet should we neither be ashamed of, nor a shame to Holiness: if they will not go to Heaven with us, let us not in complaisance go to Hell with them. Though Prudence will advise us to be wise as serpents: a good Conscience will oblige us to keep our selves innocent as Doves: That our unseasonable Rashness may not expose us to the fury of Men; nor our temporizing Compliance, to the wrath of God. David had studied this Case with great accuracy. Psal. xxxix. 1, 2, 3. I will keep my mouth with a bridle while the wicked is before me. I was dumb with silence; I held my peace, even from good: and my sorrow was stirred: My heart waxed hot within me; while I was musing the fire kindled, then spake I with my tongue.

Here was a notable conflict in David's soul; betwixt his Prudence and his Zeal, while the wicked were before him. Prudence advised Silence; Zeal counselled Speech: while the Case was desperate, and no hope of doing good appeared, Prudence prevailed, he was silent: but as soon as there appeared fair probability of doing more good than harm; or rather some good, and no harm; then Zeal unlock'd his Lips, and he spake with his tongue. A modest word in season, even amongst p. 42the Profane, has proved a seed of God lodged in the mind, which Divine Grace in due time has awakend to Conversion.

Let us therefore earnestly beg of God this mixture of holy Zeal, and holy Prudence: That when Providence shall cast our Lot into evil Company, though we must have some Commerce with wicked Mens Persons, we may have no Communion with them in their wickedness. I conclude this Head with that blessed Advice of 1 Pet. ii. 12. Having your conversation honest among the Gentiles, that whereas they speak against you, as evil doers, they may by your good works, which they shall behold, glorisie God in the day of visitation. 1 Pet. iii. 13. Having a good conscience, that whereas they speak evil of you, as evil doers, they may be ashamed that falsly accuse your good conversation in Christ.

(8.) In all things. In all those Relations wherein the goodness and wisdom of God has placed us. It has pleased the Soveraign disposer of all things, in his own World, which he powerfully made, and wisely Administers, to set his Rational Creatures in several Relations, some he has appointed to govern, others to obey; but whatever Post the Divine Pleasure has allotted us to keep, our business must be to Adorn the Doctrine of our God and Saviour in All things. p. 43Rom. xii. 6, 7, 8. Having therefore gifts differing according to the grace that is given us.—whether ministry, let us wait on our one ministring; or he that teacheth on teaching; or he that exhorteth on exhortation; or he that ruleth with diligence; that so we may fill up that Relation with a holy Zeal to glorifie our God and Saviour.

1. There is the Master, and his Servant: the Master perhaps may think he's above the Control of his poor Servant: but he must know that he has also a master in heaven, Col. iv. 1. Let him then remember that with this God there is no respect of persons. Let them make a Conscience to give unto their servants that which is just and equal; foreign. It's just, that they receive the Reward of their Labour, which by Compact or Desert they may claim. It's Equal, that as Masters exact of their Servants time for their Service, that they allow them competent time for the service of God: nor let Servants think that their Relation to God, does exempt them from Fidelity to their Masters on Earth. 1 Tim. vi. 1. Let as many servants as are under the yoak, count their own masters worthy of all honour, that the name of God, and his doctrine be not blasphemed. To plead, or pretend Christian Liberty as a Manumission from Christian Subjection and Duty, is an open blaspheming of the Doctrine p. 44of God. But because the Case of Servants seems hard, the Divine Goodness has made the Promise adequate to the Precept. Col. iii. 23, 24. Whatever ye do, do it heartily as to the Lord: knowing that of the Lord ye shall receive the reward of the inheritance. This Exhortation is inculcated in our Text and Context. Ver. 9. Exhort servants to be obedient unto their own masters, and to please them well in all things: not purloining, but shewing all good fidelity: and all upon this great Consideration, which has its influence upon all other Relations, and their respective Duties, that they may adorn the doctrine of God our Saviour in all things.

2. Upon the same Reason, and account, it is that Wives are strictly commanded, 2 Tit. iv. 5. To be sober, to love their husbands, to love their children, to be discreet, keepers at home, good, obedient to their own husbands; and all this enforced with the same great Motive, That the word of God be not blasphemed. All inferior Relations carry some inconveniences with them: they have the labouring Oar; which renders their Case somewhat difficult, and furnishes corrupt Hearts with matter of discontent; but still this one thing may abundantly satisfie them, that in whatsoever Station the wise God has fixt them, they are yet capable of adorning the doctrine of our God and Saviour.

p. 453. This consideration is also pressed upon the Consciences of Subjects, 1 Pet. ii. 13, 14. Submit your selves to every ordinance of man for the Lord's sake; whether it be to the King as supreme, or unto Governours, as unto them that are sent by him: for so is the will of God, that by well doing ye put to silence the ignorance of foolish men. Abundance of reproach has been thrown in the Face of Religion on this score, which we can never wash off without Tears; 'tis well it was not washt off with our Blood, nor shall we be able to do it, till Obedience for Conscience sake shall convince the World, that though the Ordinance be of Man; yet the Authority is of God, by which they Reign, and for which we obey, Ver. 10. As free, and yet not using our liberty as a cloak of maliciousness; but as the servants of God.

(9.) Lastly, In all things; In all those various Conditions to which we are obnoxious in this Life: Plenty or Want. Sickness, Health; good or evil Report, Liberty, Restraint; in all these, or whatever other diversities of Providence the wise God shall. try and exercise us with, the Gospel of Christ must be Regarded and Advanced.

As Poverty gives no dispensation to Murmur, Repine, or Steal: so Riches gives no indulgence to Oppression, Luxury, or Riot. The Doctrine of the Gospel reacheth the highest, bindeth the lowest▪ Hath God favoured p. 46thee with Prosperity? Bless his Name, but humour not thy self in Vanity. Hath God humbled thee? Humble thy self under his mighty and righteous hand, that he may exalt thee in his due time. 1 Pet. v. 6.

A Garment may be made decent and comely, as well for a Funeral as a Wedding: In Prosperity God invites us to Rejoice, Eccles. vii. 14. But yet to wear our Garments of praise with humility: In the day of Adversity, we are called to Consider; that God has set the one over against the other. Of this excellent Spirit was the Apostle, Phil. iv. 12. I know both how to be abased and how to abound: every where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need. This one instance fairly Copied out upon our Hearts, and expressed in our walking, would convince the World of the excellency of the Doctrine of the Gospel, and the Grace of God, that can teach the Soul to maintain an equipoise of Mind in all Estates: To have a humble Heart in an elevated, and a high Faith in a low condition.

Afflictive Sorrows, and exalting Comforts, divide our whole Lives between them, yet both of them are capable of glorifying God. Jam. v. 13. If any man be afflicted let him pray. Prayer under Affliction, witnesses that we believe our God to be good and gracious in it: that he can support us under it, can do us p. 47much good by it, and deliver us from it: But if any be chearful, Let him sing psalms. As then God has divided our Lives between Afflictions and Consolations, let us divide them between Prayer and Praise. I conclude this with that of 1 Cor. vii 30. Brethren, the time is s…ort: it remaineth that they that weep be as though they wept not, and they that rejoice as though they rejoiced not, and they that buy a… though they possessed not; for the fashion of thi… world passeth away. When Grace shall reach us a Holy indifferency of spirit towards these outward things: to mourn under evil Circumstances with that moderation as believing that God can turn our Sorrow to Good, nay into Joy: and to rejoice under smiling Dispensations, as they that believe our elations, and transports may soon be dashed; and to keep that equability of Spirit as they that know the fashion of this world passeth away; then shall we Adorn the doctrine of God our Saviour in all things.

§. 3. Proceed we now to the third General Enquiry, viz. What are the Particulars of the Doctrine of this Gospel which we must Adorn; and how may we Adorn it in those Particulars?

The Doctrine of the Gospel may be reduced to two Heads, Precepts and Promises: and both these may be comprehended under p. 48the General Term of the Divine Testimonies: because they Testifie, what God expects from us; and what we may expect from God: The Preceptive part informs us, what God justly expects from us in a way of Duty: The Promissory part, what we may expect humbly yet assuredly from God; either for present Assistance; or future Reward: Both of which, if narrowly considered, will inform us, what it is that will Adorn the Doctrine of the Gospel.

(1.) I begin with the Precepts, These are the true Copy of the Divine Nature: The great instances of the Divine Authority: The visible Demonstrations of the Holiness of the Law-giver: The express Image of the Purity of him that gave them forth, and the great Proofs of our Integrity. A marvellous Beauty and Glory is impressed upon them by God, but they have been insolently trampled upon by unhallow'd Feet, cruelly treated by unclean Hands; and now how to recover them to their Original Glory, is the difficulty and design of this Discourse.

If we ask the Psalmist what value and estimate he put upon them? What Glory, what Beauty he could behold in them? He readily answers, Psal. cxix. 128. I esteem all thy Precepts conc…rning all things to be right, and I hate every false way. All thy Precepts concerning All things. There is a lustre in every p. 49single Precept; but a Glory in them All. As every Star shines with its proper Light; but as they stand Combined in their Asterisms, and Constellations, so they shine with a marvellous Glory. And as every Creature which God produced by his creative Word, was Good; yet when he came to take a prospect of them in their Relations to each other, he pronounced them exceeding good. Gen. i. 31. Such are the Precepts of God; and they are so concerning All things. They reach the Heart, with all its Principles and Ends; they govern our Words; they regulate our Lives; they restrain from Sin; they constrain to Obedience; they instruct us how to walk holily before God, honestly and righteously towards Men, soberly towards our selves; and to hate every false way.

If you again ask him why, or upon what Reasons he prizes them at this high rate; he will satisfie you, Ver. 72. The law of thy mouth is better unto me, than thousands of gold and silver. I know there may be good use made of Gold and Silver. A good Conscience will not purchase Meat in the Market: nor Innocence buy us Cloathing in the Shops: but the law of thy Mouth is better, upon higher, upon noblet Accounts. It acquaints me with those ways, wherein God is to be found; where I may expect Communion with him: it directs me how to walk well-pleasing to p. 50my God, whom to please is my highest Ambition: it shews me how I may be kept from the paths of the Destroyer. Gold and Silver will not heal a wounded Conscience; nor pluck the Thorn out of the Flesh; nor instruct the doubting Soul how to clear up its Peace with God. What use others may make of their Gold and Silver I know not; but unto me, the words of thy mouth are better: By them is thy servant warned, to avoid the Sin, and to escape the Snare: by them is thy Servant Reproved, when his own folly has exposed him to the bait and snare: and by them is thy Servant Recovered out of those Temptations, into which my own rashness or carelesness have thrown me.

The Goodness of all things is reckon'd from their Suitableness to the present and pressing exigency: If we are hungry, a piece of Bread is better than thousands of Gold and Silver: which we may have, and yet Starve. If naked, a few Rags are better in that present straight than thousands of Gold and Silver, which will not cover our nakedness. If then the Mind be uneasie; Conscience dissatisfied; if Sorrow sits as a thick Cloud upon the Brow. The word of God, which speaks to the Case, is better than thousands of Gold and Silver.

p. 51There are three things which render the Precepts of Chri…t easie, a…d our Obedience pleasant.

1. When we keep our h… …xed upon the Author of them: 'Tis the … …rine of God our Saviour: as God he clai… …uthority over us, as a Saviour he challenges an Interest in us. Right to Command, and Interest to Obey, are a Cord of Love too strong to be broken: Christ asiures us, Matth. xi. 29, 30. That his Toke is easie, and his …urden light. 'Tis a Yoke: none of Christ's Servants are Sons of Belial; but 'tis an easie Yoke. His strength which he gives, that Principle of Love which is the governing Principle of the Renewed Nature, makes it so. Hence Christ presses Obedience upon that Principle, John xiv. 15. If ye love me keep my Commandments. Can you pretend a mighty love to my Person, and yet despise my Authority? Give this essential Proof of your Love, that ye keep my Commandments. If your Friend should sooth you up, and with many fair and fawning Complements protest he values you, and yet at the same time Spit in your Face, or throw Dung upon you, you would desire him to give better evidence of his Love than those Actions, which speak Despight and Scorn. The Commands of Christ are the Mounds, and Fences which he has set about his Glory. If you will pluck p. 52down those Walls and Defences which your Neighbour has set about his Inclosures, and then pretend that you do all this out of pure Love and Respect to him; I am persuaded he would desire you to forbear such Proofs of your Love, and give more convincing Tokens of it. Christ is willing you would rather spare your high Expressions, and give Evidence of your Love by sincere Obedience.

2. When the Conscience is bound in subjection to Christ, when the Soul can lie at his Foot, and take the Law from his Mouth, then will his Precepts be exceeding precious. A Command that lies only on the Back, is heavy, ungrateful, and the uneasie Soul waits but a fair opportunity to shake it off, and the Flesh will never let it want such an opportunity; but when it has got hold upon, and firm footing in the Heart, it meets with a Principle there suited to it. The new Heart makes new Obedience pleasant. Ezek. xxxvi. 26, 27. A new heart also will I give you, and I will put my spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them.

3. A clear Experience of present strength to Obey, with a firm belief of a future Reward, will render Obedience pleasant. There is not only present Strength felt, and a future Reward expected. but a prelibation of p. 53that future Reward too, which contributes to this delight, Psal. xix. 11. In keeping of them there is great reward. But when the holy Soul can live, walk, act, in the hope of that eternal Salvation, whereof Christ is the Author to all that obey him, Heb. v. 9. When the Eye of Faith has got Moses his Perspective-Glass, to behold him that is Invisibl…, and clearly see the Recompence of Reward; this alleviates the Burdens, counter-ballances the Inconveniencies, overcomes the Difficulties, which attend a close walking with God. A future Reward produces a present Comfort: the reward of Eternity influences the present time; for Faith and Hope though they deal with what is absent, distant, future, yet Administer present Joy, present Strength, because the Connexion between upright universal Obedience, and the glory of that other World, is close, strong, and inviolable.

Such are then the Precepts of the Gospel; so excellent, so glorious in themselves, and to all who in a Consciencious course of holy Walking have proved and approved them; and yet so shamefully have they been sullied, violated, and trodden under foot, that the Question Recoils upon us at every turn: How shall we vindicate them? What must we do to restore them to their own inherent Glory? In answer to which I will lay p. 54down these few, and plain, but necessary Directions.

1. Direction. Let the Universality of your Obedience convince the World that you make a Conscience of Obeying; you will never satisfie others, nor your selves, nor the searcher of Hearts, to Obey in any, unless you Obey in All. He that will pick out one Duty, where, and when, it may consist with the Interest of the Flesh, and wave others because they will not comport with that Interest, will never stop the Mouths of Men, nor silence the Clamours of his own Conscience, when it shall accuse him, of partiality in God's Law, Mal. ii. 9.

The Lawgiver has stampt the same Impressions of his Authority, the same Characters of Holiness, upon them all: and he that can allow himself professedly, and deliberately to break one, is prepared to break them all, when the Temptation shall press hard upon his Corrupt Heart, Jam. ii. 11. He that said do not commit Adultery, said also do not kill. This was the ground of the Psalmist's lifting up his Face with Confidence, Psal. cxix. 6. Then shall I not be ashamed, when I have respect to all thy Commandments.

The Scribes and Pharisees were a sad instance of this Hypocrisie. They would strain at a Gnat, and yet could swallow a Camel. p. 55They would be thought severe in Tything Mint, Anise, and Cumin, and yet could neglect Mercy, and Judgment, those great, and weighty matters of the Law, Matth. xxiii. 23. If we look upon them in Ceremonials; the most straight-…aced, and t…nder Conscienced men in the whole World: but when you view them in their Morals, the most loose, and dissolute; nothing would choak them there, John xviii. 28. They would not go into the judgment hall lest they should be defiled, but that they might keep the Passover. And yet they were not so nice, and squeamish, but they could shed Inno…nt Blood, and imbrue their Hands in that of the Messiah. They would not touch a dead Body for a World, yet scrupled not to murder a Man. They would not eat with unwashen hands; but had no regard to cleanse their Consciences. The Apostle expostulates with the Judaizers, Rom. ii. 20. Thou that abhorrest Idols, dost thou commit Sacriledge? Thou that makest thy boast of the Law, through breaking of the Law, dishonourest thou God? For the name of God is blasphem…d among the Gentiles through you.

In a Word, Nothing will buoy up the Repute of a drowning Religion, till the Professors of it shall make it appear, That they not only Obey the Precepts of the Gospel, but that they carry a ra…cated p. 56Principle in their Hearts, that will not suffer them to disobey: which Principle, though it falls short of what God in strictness may expect, yet must it come up to what he in Mercy will accept. And this was the ground of the Apostles Considence. Heb. xiii. 18. Pray for us! For we trust we have a good Conscience, in all things, willing to live honestly.

2. Direct. Make it appear that you can, and dare obey against all temptations, oppositions, and discouragements. An unsound Man will walk smoothly on in smooth Ways; but rugged Paths, and a stiff Gale in his Face make him return. Thus many will walk a Mile or two with Christ, but when Persecution … b…cause of the Word, they have always a reserve in their Bosoms, and an evil Heart is an easie Casuist to dispense with Obedience upon slender Penance.

That Man who is under a Law in his own Conscience, subject to the Authority of God, that owns no Dispensation from Obedience, nor Indulgence to sin, is the Man that will Adorn the Precepts.

They that can shift their Sails as the Wind veres, and use all the Points of the Compass to make their Point, and whether the Gale blows from Hell or Heaven can serve themselves of it, will never Credit his Religion.

p. 57The Providences of God are many, and various; the Precepts are uniform, they vary not: the wise God makes use of the former to Prove us in the latter: Thus he led Israel through the wilderness, Deut. viii. 3. To prove them, to know whether they would keep his Commandments or no. They had bread to the full, to prove them whether they would Obey in Plenty. Again, they are reduced to Straits, to try whether they would follow him in want. The Proofs will lie here, whether we can be content with Winter, as well as Summer Work: whether we will follow God in foul Weather as well as fair.

3. Direction. Let us be much in the Exercise of those Graces, the Practice of those Duties, which Men understand: sincere Intentions, good Meanings, uprightness of Heart, the acting of your Faith upon God come not within their Cognizance; till you can shew, and demonstrate your Faith by your Works. Let your Faith justifie your Persons before God; but till your Works shall justifie your Faith before Men, you will never be able to justifie your Religion and your Sincerity therein. Never tell Men of your Faith in our Lord Jesus Christ, unless you shew Repentance from dead Works they will not believe: and this was St. Paul's Practice of Piety, Acts xxiv. 16. Herein do I exercise my self always to keep a conscience void of offence towards p. 58God, and towards men. But because this is that Convincing Point which must, if ever, recover the Credit of Religion, let me be allowed to prescribe some more general Rules for the right and comely ordering of our Conversation.

§. 1. Be very zealous in Gods cause, meek, and yielding in your own. Be content to lie at the Footstool, that the honour of God may have the Throne. I recommend to you the great Example of our Blessed Saviour, he was a Lamb in his own Cause: a Lion in his Fathers. He that could be Scourged and not open his Mouth, could open it in Holy Indignation, and Scourge the Buyers and Sellers out of the Temple. He submitted to be called Beelzebub, Impostor, and whatever opprobrious Terms a Rancorous Heart could vo…it upon him; but in the Cause of his God and Father, … could Lighten and Thunder, and flash Fire in the Face of the most obdurate Conscience. Be ye therefore followers of Christ; who when he was reviled, reviled not again; when he suffered threatned not, but committed himself, and his cause to him that judgeth righteously, 1 Pet. ii. 23. And again, Not rendring evil for evil: or railing for railing; but contrariwise blessing, knowing that ye are thereunto called that ye should inherit a blessing, 1 Pet. iii. 9.

p. 59§. 2. Be strict and severe to your selves, but very charitable towards others. Concerning our brethren, we have this Rule, Rom. xiv. 13. Let us not judge one another any more, but concerning our selves, we have this, 1 Cor. xi. 31. If we would judg our selves, we should not be judged. We are incompetent Judges of others, because we know not upon what Principles our Brother may proceed; we cannot take a just Measure of the Latitude of his Understanding by which he Governs himself: there we ought to be sparing in our Censure; but thou mayst know what is in thy own Heart, and know more by thy self, than either all the World knows by thee, or thou knowest by all the World.

This has brought no little scandal upon Religion, that the Professors of it, have been sharp-sighted Abroad, but blind at Home: could see a Mote in their Brothers Eye, and not the Beam in their own, not duely considering that we who exact a few Pence from our Brother, need the forgiveness of many Talents from our God, Matth. xviii. 24.

§. 3. Let us abridge our selves in the use of things which are in their own nature indifferent. He that will go to the utmost length of his Tedder, will easily break it. It's difficult to know where the lawful ends, and the sinful p. 60begins. He that will always go as far as he may go, shall sometimes go further than he ought to go. How much safer to keep an Ell within our limits, than to go an Inch beyond? Better do less than is lawful, than what is sinful. It's an excellent Caution the Apostle prescribes, Rom. xiv. 16. Let not your good be evil spoken off. The Glory of Christ, the honour of our Holy Religion, teach us to Retrench in what is merely lawful; and still let us attend that Rule, Rom. xiv. 21. It's good neither to eat fl…sh, nor drink wine, nor any thing, whereby thy br…ther stumbleth, or is offend…d, or is made weak. Three things th… are included in this Canon. 1. That we lay not a stumbling Block before our Brother, to draw him into sin. 2. That we provoke not his Passion to speak evil of the good ways of God. 3. That we enfeeble not our Brother, nor make him weak in his walking with God, by an unseasonable use of our Christian Liberty.

4. § Let your visible Righteousness towards Men, be an inseparable Companion of your invisible righteousness before God. With what Arguments will you persuade Men that you are Sincere and Upright in his sight, if you cannot convince them that you are so in your Dealings with them? So the Apostle, Rom. xii. 17. Provide things honest in the sight of all p. 61men. I look upon that Man lost, who has lost all regard to the judgment of others; and doubly lost who has cast off all respect to the Judgment of his final Judg.

§. 5. Be Ambitious of a publick Spirit. Express the Image of him, who is Good, and doth Good. The Sun does not Monopolize his own Beams to his Disc or Orb, but shines upon the Good and Bad. The Air incloseth not it self, but lends breath in common to All. The Rain is not imprison'd in the Clouds, but sheds fruitfulness on the Field of the Saint and Sinner; the Ocean supplies the upper and the lower World with its Waters. Let us then pray to be made partakers of the Promise given to Abraham, Gen. xii 2. I will bless thee, and make thee a Blessing.

Those little narrow Souls that make themselves their own Center and Circumference, that dwell within their own Shell, and bless themselves that All is well at home, and never look abroad how it fares with the Oppressed, Fatherless and Widow, the Sick, the Hungry and Naked, that Consider not the Afflictions of Joseph, are great Scandals to a Holy Religion; not imitating the blessed Jesus, who, Act. x. 38. Went about doing good, and healing all that were oppressed of the devil, for God was with him. Such was the Counsel of the p. 62Apostle, Tit. iii. 8. This is a faithful saying, and th…se things I will that thou affirm constantly, that they which have believed in God, be careful to maintain good works: these things are good and profitable unto m…n. ver. 14. And let curs also l…rn to maintain good works for necessary uses, that they be not unfruitful.

§ 6. Let the Holiness of the inner Man, shine with a convincing Light into all the Actions of the outward Man. True Holiness will diffuse it self into, and through the external Carriage and Demeanour, that a Man shall be forced to say, God is there in that Soul of a Truth; as the Pride, the Wantonness of filthy ones steams and reeks through the Skin into their Apparel, their Language, their Converses; so should, so will the Humility, the Meekness, Modesty, Chastity, Heavenliness of Holy ones discover it self in their external Behaviour, especially in Food and Raiment; 1 Tim. ii. 9, 10. That women adorn themselves with modest apparel, (the Modesty and Chastity of the Heart, will evidence it self in the Modesty and Chastity of Cloathing) with shame-fac'dness and sobriety, not with broidered hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works. For thus saith St. Peter, 1 Epist. iii. 4, 5. Did the holy women of old time who trusted in God, adorn themselves?

p. 63§. 7. When the favourable Providence of God shall exalt thee, forget not whence thou hast been raised. Forget not those thou hast left behind thee, forget not thy self, forget not thy God. It has brought much Reproach upon Religion, that many Professors change their Tempers with their outward Circumstances; and when they have got more Sail, they throw away their Ballast; such was Jeshurun, Deut. xxxii. 15. Who when he waxed fat, kick'd, forsook the Lord, lightly esteemed and was unmindful of the rock of his salvation.

§. 8. Lastly, Maintain a high and noble Faith in a low Estate. This is convincing to Men that there is something real and solid in the Doctrine of the Gospel; when tho' the Figtree blossom not; tho' there be not fruit in the Vine; tho' the labour of the Olive fail; and the Fields yield no increase, yet can rejoyce in the Lord, and triumph in the God of their salvation. Hab. iii. 17, 18.

(2.) I come now to speak of the Promises. These testify what we may expect from God, and upon this Head I will open two Things.

1. I will briefly open the Nature of the Promises.

p. 642. I will shew from thence, what Conversation will adorn the Doctrine of the Gospel, as 'tis contain'd in the Promises.

§. 1. For the brief opening the Nature of the Promises. A Promise may be described thus. A Testimony which God has given of himself through Christ, to secure our Faith in whatever we may expect from him; as a Precept testifies what God expects from us, so a Promise testifies what we mav expect from him. And this is the Glory of the New Covenant; that what we expect from God, enables us to perform what he expects from us. 'Tis in the Strength of the Promise that we are enabled to obey the Precept. 'Tis another Excellency of this Covenant, that Divine Mercy has annext the Promise to the Precept, and so we are not left to a Naked Law: The same Apostle who complains, 2 Cor. iii 5. Of an insufficiency to think any thing of himself, can yet boast that he can do all things, through Christ who strengthens him. Phil. iv. 13. Nothing in himself; All things in Christ. The Command creates our Duty, but the Promise affords Strength for Obedience. Again, according to the extent of the Promises, must be the extent of our Expectation. What length God has gone in Promising, the same length may we go in Praying, Believing, Hoping. As the Precepts p. 65are the Bounds of our Duty, and all that we can pretend beyond them, is superstitious Folly; so the Promises are the limits of our Faith, and to expect beyond them is Presumption. Further, we cannot justly complain that we are narrowed and restrained in the wideness of the Promises, for they are adequate to the spiritual Necessities of all his Children in all Ages. The Oyl in the Cruise will run while there is a Vessel to receive it; our God has to give, while we can find a Heart to pray and receive; Mercy and Grace will never fail, while there is room to receive it. 'Twas on this Consideration that the Psalmist, weighing the indigency of his Soul, and the exigency of his Condition, was well willing to accept the Promises for his Supply and Treasure. Psal. cxix. III. Thy testimonies have I taken for an heritage for ever, for they are the rejoycing of my heart. So many Promises, so many Testimonies what God will do for his Children, what he will bestow on them, and what they may expect from him. Now David, we see, could securely take God's single Security, nor required any to be bound with him for performance. What Security God gave, that he takes, with the Hand, with the Arms of Faith; as those antient Worthies, Heb. xi. 13. Who died in the faith, not having received the promises, but having seen them afar off, and p. 66were persu…ded of them, and em…raced them. For whereas there are two things in the Promises, the Goodn…ss contained in them, and the Truth that confirms them. Those Eminent Saints received the Truth, tho' God kept the Goodness still in his own Hands. And thus the Psalmist accepted God's Testimonies for good Payment, tho' the Grace, Mercy, Glory wrapt up in them were chiefly of things future, distant and invisible. And these he took for an heritage; he blesses himself and rejoices, that the lines were fallen unto him in pleasant places, and that he had a goodly heritage. Psal. xvi. 6. Give him but a clear Interest in them, and he is content that the Men of the World, whose Portion lies there, should divide the World amongst them: For th…y are the rejoycing of his heart. They are Light in Darkness; Comfort in Trouble; Advice in Streights; Ease in Pain; Supply in Want; Health in Sickness; Life in Death.

But that I may more fully and distinctly give you the Theory of these exceeding great and precious Promises; there are Two things in them, which shall be more particularly considered: The fuln…ss and faithfulness of the Promises.

1. First, The fuln…ss of the Promis…s. They contain whatsoever the Soul upon Spiritual Accounts can possibly need: They are commensurate to the Necessities of the Saints in p. 67all Cases, the Promise made to Abraham. Gen. xvii. 7. I will establish my Covenant between me and thee, to be a God to thee; has been frequently exemplified in af…r-times. 2 Cor. vi. 16. I will be their God. And it includes, all that God can promise; all that the Soul can ask or receive. And as it's great folly to sit down with any promise of God, that is short of himself, so 'tis as great a folly to aspire after any thing beyond him. As a little piece of Gold may be beaten out to a great breadth, draw out to an incredible length, yet still it's but the same Gold for Weight and Substance, tho' it will be more for use; so may this comprehensive Promise be drawn out into infinite Particulars, but still all of them are but this one, I will be thy God. The Almighty God will be thy Strength; the All-Wise God thy Conduct; the Everliving God thy Life.

But if we desire more explicite Satisfaction, God has given it 1 Tim. iv. 8. Godliness hath the promise of the life that now is, and tha… which is to come. Will this World, will the other World, will both Worlds satisfy you? Will Time and Eternity content you? This Word testifies what you may expect from the Promise.

2. Secondly, Look now upon the faithfulness of God in the Promises, concerning which I recommend these things to your Observation.

p. 681. That God's faithfulness in the Promise, is God himself, cloathing himself with the Attribute that our Faith may more easily take hold on him, and more securely rely on him: God is full and faithful; he is fulness and faithfulness. And because God seems to value himself, especially upon this Attribute, Psal. cxxxviii. 2. Thou hast magnified thy word above all thy name. And that whatever fails, he will not suffer his faithfulness to fail, Psal. 1xxxix. 33, 34. His covenant he will not break, nor al…er the thing that is gone out of his lips; for he hath sworn by his holiness that he will not lie unto David. Hence I say it is that Unbelief is a Sin of such horrid guilt, because it dishonours God in that Point, of which he is so jealous and tender. God can no more lie, than he can die; to doubt or deny his Faithfulness, is to doubt or deny his Being; 1 Joh. v. 10. He, that believeth not God, has made him a liar. Every Thought, Word, or Act, that represents God otherwise than he is, casts a Reproach upon the Divine Majesty; but to make him a Liar which Unbelief does, represents him as if he were that Evil one, Joh. viii. 44. who is a liar, and the father of lies: 'Tis true, none can make God a Liar, any more than they can make Light, Darkness, or Truth, Falshood; but the Unbeliever not crediting the Testimony of God, does by Interpretation and devilish Construction, either p. 69judge him so to be, or represent him as such to others. And this Truth, this Faithfulness of God is the Great Buttress of the Promise; In hope of eternal life, which God, that cannot lie, hath promised before the world began. Tit. i. 2.

2. This Faithfulness of God in the Promise, is now drawn up into Writing: God has not only spoken but written; we have it not only from his Mouth, but under his Hand; which tho' it adds nothing to the Divine Truth, yet it contributes much to our weak Faith; for hereby we have a more steady Aim at the Mind and Will of God, than if it had been conveyed only by a Voice from Heaven, or otherwise. As the Law was more durable engrav… upon the two Tables, than when delivered from Mount Sinai; how much more is our Security that God proceeds with us, and we treat with him by a written Word, than if we had been left to the uncertainty of Oral Tradition. Our blessed Saviour assures us, Joh. x. 35. The Scriptures cannot be broken. Tho' nothing more easy than to violate a Precept, yet impossible to repeal it; Unbelief disparages the Promise, but cannot make it void; as a River meets with Rocks and Mountains that would obstruct its Course and Current, and may sometimes run under Ground, yet it will make its p. 70way through all Opposition. Psal. c. 5. Thy Truth endureth through all Generations.

3. The Truth of God in the Promise receives yet a further Confirmation from the Oath of God. As when God had nothing greater to give, he gave Himself, his Son▪ his Spirit, in an everlasting Covenant. So when he had nothing greater to confirm that Covenant by, he swore by himself, Heb. vi. 13, 17. Wherein God willing …re a…undantly, to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath. Happy Man, for whose sake God will vouchsafe to Swear! Miserable Man, who will not believe a swearing God! How wretched is the Nature of Suspicion, Jealousy and Doubt▪ whom the highest Security direct, and collateral, even from Veracity and Infallibility cannot satisfy.

4. The Truth of the Promises is yet further attested, sealed, ratified by the Death of Christ. Of whose Blood and Cross tho' there are other, and greater Ends, yet this is one to confirm the Promises. Rom. xv. 8. Jesus Christ a minister of circumcision for the truth of God, to confirm the promises made to the Fathers. And that the promise might be sure to all the seed. Rom iv. 16. He has drawn the Covenant into a Testamentary form, and then dies to seal and ratify his own Testament. p. 71Heb. ix. 17. A testament is of force after men are dead, otherwise it is of no strength while the testator liveth.

5. You have had many gracious Experiences afforded of the Faithfulness of God in the Promises; enter them upon Record in your Souls; an Answer of Prayer; the Pardon of Sin sealed to the Conscience; present Help in time of need; suitable and seasonable Strength against Temptations; eminent Deliverances in pressing Dangers, are so many Earnests of what he will further do, special Tokens of his Truth in doing them.

In all your Dealings with Men you will buy by a Sample or Pattern; many of these we have had, and from one we might conclude what he will perform in all other Cases. He shews us in little what he will do in great; and by what he performs in one Instance gives hope of what he will do in all the rest. 2 Cor. i. 10. He hath delivered us, and doth deliver us, in whom we trust that he will yet deliver us. So that we may with the Prophet set up our Ebenezer, 1 Sam. vii. 12. and give it this Inscription; Hitherto hath the Lord helped us.

6. And now to shut up All; God summons us in upon our Consciences to give Testimony to his Faithfulness in the Promises. Isa. xliii. 12. I have declared, and saved, I have shewed when there was no strange God p. 72among … th…refore ye are my witnesses. God … …g our former Experiences to confront our present Fears. Therefore be well advised, if it be so heinous a Sin to bear False Witness against thy Neighbour, what is it to bear False Witness against thy God?

§. 2. Let us further enquire, How we may Adorn this Branch of the Doctrine of the Gospel?

1. God has seal'd to the Promises with his Truth, his Word, his Oath; let us now mutually seal to them with our Faith. Joh. iii. 33. He that receiveth his testimony hath set to his seal, that God is true. It's the highest disparagement to a Person of known Integrity, not to receive his Testimony; and yet Man by departing from his God, has forfeited his Credibility: What David once said in a hot fit of Passion; In his hast, that all men were liars. Psal. cxvi. 11. All Men, even the Prophets, that encouraged him in the Name of the Lord; that the Apostle in cool blood, and deliberately has asserted, Rom. iii 4. Let God be true, and every man a liar. As none is absolutely Good but one, so none is True perfectly but one▪ that is God. Now if we can receive the Witness of Man, who is branded upon Record for a Liar; that he goes astray assoon as he is born, speaking lies. p. 73Psal. lviii. 3. What a Reproach do we cast upon God, who is the Truth. All whose promises are Yea and Amen in Christ to the glory of God. 2 Cor. i. 20. And thus the Apostle argues, 1 Joh. V. 9. If we receive the witness of men, (as we must) the witness of God is greater. And if an oath among men for confirmation is to them an end of all strife. Heb vi. 16. Let the Promise of God confirm'd by his Oath, put an end to all those Controversies, which our suspicious Hearts have made; let us come off roundly with God, seal to his Promises, and make all the World know to its shame, that we have a God whom we can securely trust.

2. In pursuance of this, let us walk chearfully before the World upon the Credit and Security of the Promises: There was a time when Holy Job could walk in darkn…ss by the light of God. Job xxix. 3. When the Light of the Promises guided and comforted him in the Darkness of Providences; when tho' all was gloomy without, yet all was clear within▪ It's a great Blemish that Professors give the Face of their Religion; that we hear much and often of their Complaints, seldom of their Praises; always mourning, never rejoycing. This represents Religion as a melancholy cloudy thing, and affrights Strangers from all acquaintance with it; whereas did we live up to the height of what our p. 74Religion would justify us, We might glory in tribulations. Rom. v. 3. Rejoyce evermore. 1 Thes. v. 16. And give thanks to God who always causeth us to rejoyce and triumph in Christ. 2 Cor. ii. 14. Nor would this be any Triumphing before the Victory, seeing we are already more than conquerours in him that loved us. Rom. viii. 37. For what could all our outward Afflictions, Tribulations, Crosses, Losses, Disappointments, that we meet withal in the World, do to the extinguishing our Joy, did we, as we might, urge the Promises upon our own Hearts, plead them with God, and object them to the Tempter.

1. We might urge them upon our own dejected Souls. Psal. xliii. 5. Why art thou cast down, O my soul, and why art thou disquieted within me? hope in God, for I shall yet praise him. We are apt to be cast down and disquieted, when we are not able to assign a good Reason of the Dejection and Disquiet: We have a God to trust in, a Word from that God, by which to lay hold on him, and why then cast down? And this Psalmist at other times has been able to relieve himself from such a word, Psal. cxix. 50. This is my comfort in my affliction, for thy word hath quickned me.

p. 752. We might plead the Word of Promise with God, and humbly press his own Truth upon himself, Psal. cxix. 49. Remember thy word unto thy servant, on which thou hast caused me to hope: as if he had said, Holy Lord! Thou hast encouraged me to Hope, and I have thy word for the ground of that encouragement; and I am thy Servant to whom this Promise is made, and have therefore Reason to apply the Word to my own Case, and wilt thou forget thy Word, and fail a Servant of thine who hopes upon thy Security? If thou hadst never promised I had never hoped; but since thou hast caused me to Hope, answer my Hope. If I could not say in Sincerity Lord I serve thee; I could not say in Faith, Lord Save me! If I had forgot thy Precepts, I could not plead with thee to remember thy Promises. It was therefore excellent Counsel that Chrysostom gave foreign. Hear thy God in his Precepts, that he may hear thy Prayers: for although the truth of God is the security of our believing, yet sincere Obedience is the ground of our applying to our selves the Promises.

3. We have the word of Promise to answer and refel all the Objections of the Tempter. His great design is to undermine, and blow up that great Fundamental Principle, p. 76that God is good, and faithful: that he is good and gracious in all his Ways, and Works: faithful and true in all his Words; and great advantage he has got this way, over many holy Ones. David was ready to conclude, Psal. lxxvii. 8. That God's Mercy was clean gone for ever. That there was a Total, and final failure of the Divine goodness: and that his Promise failed for e…rmore. Now when the wicked One prevails thus, we are driven from our Anchor, and he …loating, and hulling upon the Waters exposed to the next Storm, to be dasht in pieces against the Rocks. To all these Suggestions, and Injections, we have this one Answer; 1 Cor. x. 13. God is faithful, who will not suffer us to be tempted above what we are able.

3. Make all that observe you confess that you dare venture, and if the Will of God be so, lay down, and lose all your outward concerns upon the sole ensurance and counter-security of the Promises. God does try us sometimes how much we dare ensure upon his Word, Matth. xix. 29. Every one that has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive a hundred fold, and shall inherit everlasting life: where you easily observe that the Promise is large enough, and the Title unquestionably good; p. 77the only Question is whether we dare venture our All upon this Security. He that lends Mony will be satisfied in two Points; First, Whether the Mortgage ossered will bear, and answer the sum he lends upon it? Secondly, Whether the Title of the Estate be good? What Warranty will be given: Now in both these we have the clearest satisfaction imaginable. There can be no dispute whether the matter of this Promise will answer whatever we can possibly venture upon it: for a hundred fold and everlasting life is far more than we can lay down; nor can there be any question about the clearness of the Title, since Christ himself undertakes to make it good. If therefore we believe, how freely, how cheerfully shall we lay down our All at his Feet, with them Hebr. x. 34. Who not only patiently but joyfully took the spoiling of their goods, knowing in themselves that they have in heaven a better and enduring substance.

4. Lastly, Live the life of Faith, and despise this poor beggerly life of Sense in Comparison of it. The life of Sense, has its proper Food, its Comforts, Supports, and Supplies: it has its Employments, its Hopes, its Trade and Gains; but they are all low and mean, all within the road and reach of Sense. The life of Faith has its Food too, its Joys, its Hopes, Business, and Designs▪ p. 78but these lie out of the road and way of the Flesh. Now if we could through the Grace of God make future invisible things, our All, and conform our Hearts, our Ways, our Course of Life to the great End, we should effectually persuade Men that the Doctrine of the Gospel is a most glorious Doctrine. Our Blessed Saviour tells his Disciples, Joh. iv. 3-1. That he had meat to eat which they knew not of. As a Believer has a hidden Life, so he has hidden Meat to support it. He has a hidden Life, Col. iii 3. Tour life is hid with Christ in God: and he has hidden Food, Rev. ii. 17. To him that overcomes I will give to eat of the hidden Manna. As he has secret Sorrows which the World knows nothing of, so has he hidden Joys, Prov. xiv. 10. The heart knows its own bitterness, and a stranger doth not intermeddle with his joy. And hence it is, that the World knows little or nothing of the Bread he Eats, the Life he Lives, the Joy he Joys. 1 John iii. 1. Therefore the world knoweth us not, because it knew him not. Whatever is within the compass of Sense and Flesh, the Natural Man understands; that he values, prizes, relishes, and blesseth himself in, because he finds a suitableness between them, and his own Frame: but if those who profess themselves Believers have nothing more than this comes to, to produce, in vain do they p. 79hope to persuade others of the excellency of their Religion.

Let us therefore give all Diligence to get such a view of the glory of that unseen World, as may dash out of countenance all the glittering glory of this: and make it appear by our Conversation, that we can with a holy Scorn trample upon present visible earthly perishing things, that so living by Faith, and not by Sense, our Hearts may be in Heaven, where our Treasure is; and our Conversation in Heaven, where our Hearts are.

§. 4. Come we now to the fourth General Head, the only thing remaining before we come to the Application, viz.

The Reasons why every one that Professeth the Gospel of Christ should conscientiously labour to Adorn the Doctrine of it in All things. The Reasons assigned will be very few, let us Pray that the Good Spirit would make them very strong.

1. Reason. It ought to be our great Care to Adorn the Doctrine of the Gospel, because it is the Doctrine of the Great God. It's a Doctrine that was given forth from him that has absolute Power to Command us, John vii. 16. The Doctrine is not mine, but his that sent me, and therefore we are to receive it, entertain it, as such, 1 Thess. ii. 13. Te received p. 80it, not as the word of men, but as it is in truth the word of God. The Reproach cast upon the Word of God, is cast upon the Author of it, God himself, Rom. ii. 23, 24. Through breaking of the law, dishonourest thou God? For the name of God is blasphemed among the G…ntiles through you. As the affront offered to the Laws, reflects upon the Lawgiver; and God is concerned in Honour to vindicate the dishonour cast upon his own Laws. These things are drawn into a narrow Compass, and we may enlarge upon them with ease in our own Hearts. Let us be well advised whether we be not bound in Conscience to vindicate the Name of God, by Adorning this Doctrine, which has been so horribly blasphemed by defacing it. He that Spits in the Face of Religion Spits in the Face of God. He that tramples upon the Word, tramples under Foot the Son of God.

2. R…ason. 'Tis the Doctrine of our S…viour, our Redeemer; and these Terms carry strong Obligations in them to Adorn his Doctrine; or having already defiled it, to repair the damage we have done it. The former Reason was drawn from Authority, but this from Interest, and both of them work by Love. Christ is a Saviour, and has preach'd the Doctrine of Salvation. A Redeemer, and has revealed the Doctrine of Redemption. p. 81A Mediator, and has made known how Sinners may come unto God by him. It was St. Austin's censure of the Pl…tonists, Patriam viderunt, viam ignor…runt. They saw their Country, but knew not the way to it: they had at least some rude consused Notions, that Blessedness must needs lie in the enjoyment of a perfect infinite Being; but how to attain Reconciliation and Communion with him they were at a loss; what they saw in a Glass darkly, the Gospel has revealed plainly, and we see it with open Face, 2 Cor. iii. 1 8. And what they were totally ignorant of, we behold in a clear sight; that is, wherein our everlasting Happiness doth consist, and how we may reach that Happiness▪ And shall we tread under our Feet that blessed Doctrine, the power whereof in our Hearts will certainly save us; and the Guilt lying upon our Head will eternally Condemn us.

The Apostle's Pleading is clear and strong, 1 Cor. vi. 19, 20. Ye are not your own, for ye are bought with a price that ye may glorifie him in your spirits and bodies, which are his. It is an acknowledged piece of Justice, that he that purchases lawfully, should enjoy peaceably; and with what indignation do we exclaim against that Man that keeps out of Possession a lawful Purchaser. Consider this Case, 'tis your own; if Christ has bought you with an invaluable Price, whose true value p. 82none can perfectly understand, but the Father to whom it was paid: shall we Treat that Gospel which brings us these glad tidings with Contempt and Neglect?

3. Reason. To Adorn the Doctrine of our God and Saviour, will be our own greatest Ornament. Holiness was the comely wear of Primitive Christianity: no Artificial Dress did ever so Adorn its Profession and Professors as plain Godliness. The Varnish and Paint of Art will wash off with a little stormy Weather, but wisdom makes the face to shine, Eccles. ix. 1. This is the Counsel of Divine Wisdom, Prov. i. 9. My son, hear the instruction of thy father, and forsake not the law of thy mother: for it shall be an ornament of grace to thy head, and chains to thy neck. This was the Tyre wherewith the holy women of old time Adorned themselves, 1 Pet. iii. 4. Even th… Ornam…nt of a meek and quiet spirit, which in the sight of God is of great price. Such was the Dress of the Gospel, before the commonness of vain Modes and wanton Fashions took away the Deformity of Pride, and almost forced the Antient Simplicity to retire into Corners.

Did we see an Antient Piece, drawn by the Hand of some of the great Masters of Greece or Italy, we should admire the Painting, tho perhaps ridicule the Antick Garbs. Surely if some of the Primitive Professors should rise p. 83from the Dead, they would neither know us, nor we them. A heavenly Conversation is Antiquated; every one wears the Livery of his Party; the distinguishing Shibboleth of his own Sect: but where are they that accommodate themselves in All things to the Doctrine according to Godliness! What an honour to be a Citizen of the New Jerusalem? To be an Heir of God, and a joint Heir with Christ his Elder Brother; and let us endeavour to reflect some of the honour back again upon the Gospel which we receive from it.

4. Reason. To Adorn the Doctrine of the Gospel will greatly recommend it to those who are at present Strangers to it. We have the prejudices of Men to contend with; their radicated Enmities to subdue and conquer: we dispute, we argue in vain. 'Tis a severe uniform Holiness, suited to the Principles, Precepts, and Promises, that must either wrest their Weapons out of their Hands, or make them freely lay down their Arms at the Foot of a Redeemer, 1 Pet. iii. 2. The Apostle supposes a very hard Case: that a believing wife is unequally yoaked to an unbelieving husband: an uneasie condition! But how may it be remedied? The Apostle answers, If any obey not the word, they may be won by the conversation of the wives: but the question is what Conversation will reach that end? He p. 84answers again, While they behold your chast conversation coupled with fear.

Are there any of you who have a Neighbour, a Relation, a Friend that is as your own soul; for whose Conversion you have longed, prayed, mourned, and added Counsel, Entreaties to your Prayers, and Tears; add a holy humble consciencious Conversation, keeping your Consciences void of offence toward God and Men; and despair not of success.

5. Reason. There's nothing more Provokes the wrath of God, than to throw Dirt in the Face of the Gospel; and the next Provocation is, not to wipe that off, which others have thrown upon it. Which way God will vindicate his insulted Honour; which way he will Avenge himself upon a careless, or loose, or indifferent Generation of Professors, I cannot foretel: whether he will take the Sword into his provoked Hand; or give a Commission to Fire, Plague, or other Judgment, to avenge the Quarrel of his Gospel; but certain it is, he will do it, Levit. xxvi. 25, 26. I will bring a sword upon you, that shall avenge the quarrel of my covenant…: and when you are gathered together in your Cities, I will send the pestilence amongst you: and ye shall be delivered into the hands of your enemies, and when I have broken the staff of your bread, &c.

p. 85We have notoriously assronted the Gospel of our God and Saviour, either by unmerciful Persecution, or an unsuitable Conversation: this Gospel has just cause of Quarrel against us. God takes the Quarrel of his despised Truths, Precepts, Promises, Ordinances, into his own Hands, he will avenge it: He has already sent us a Challenge, nay, he has drawn blood on us; but yet his patience waits, and strives with us, and calls to us to take up the Controversie: what shall we do? Either we must fight it out, and carry on a vigorous War against Heaven; or entertain, O that we would entertain, better, wiser Counsels, and Agree with our Adversary quickly whilst we are in the way with him, and he in the way with us, lest, I tremble to mention what follows. Let us then Repent, and turn to the Lord with our whole Heart; let us Reform our Persons, Families, our Lives, peradventure the Lord may be, nay certainly the Lord will be reconciled to us, and have Mercy upon us.

§. 5. The Improvement of the Point only remains: and till we have done that, we have done nothing: but here we are usually under some mistake; we think it is only the Preachers work to make Application, when it's the proper Duty of All to apply it. All he can do is to Direct how it may, p. 86how it must be appplied by all that hear it.

This Truth must be applied and improved two ways: by way of Humiliation, and Exhortation.