Sermons on Isaiah 11:1-10, Sermon · Verse 5

Sermons on Isaiah 11:1-10 · Sermon · Verse 5

p. 189VERSE IX.

— For the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea.

IN theſe words is ſet down, the inſtrumental cauſe and ordinar mean of this great converſion and change in their diſpoſition and converſation, to wit, the abounding and large knowledge they ſhall have by the preaching of the Goſpel of the Lord Jeſus Chriſt, whereby life and immortality ſhall be brought to light, and they ſhall know there is no name under heaven whereby they can be ſaved, but the Name of Jeſus, Act. 4.12.

Queſt. It may be asked, at what time was this propheſie fulfilled? For anſwer, Conſider the Goſpel or Doctrine of the glad tidings of ſalvation in Chriſt, was a myſtery hid from the Gentiles; and other heavenly Truths and Ordinances, were communicat only to the Jews, Pſ. 147.19, 20. Rom. 3.2. There was not a Church among the Gentiles before the time our bleſſed Lord gave commiſſion to preach unto them, Mat. 28.19. It is true, there were ſome proſelytes at diverſe times before the birth of our Lord: in time of the Patriarchs was Melchizedeck (though ſome think he was Shem) and Job; in Moſes his time, was Jethro; p. 190in Joſhua his time, Rachab; in the time of the Judges, Ruth; in the time of David, Ittai the Gittit; in Solomons time, Hiram; and in Jeremiahs time, Ebedmelech: theſe were but the firſt fruits of the Gentiles, and drops, in compariſon of that great flood of Converts foretold, Iſ. 2.2. It ſhall come to paſs in the laſt dayes, that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the hills; and all nations ſhall flow unto it. After the birth of our bleſſed Lord, and his ſending forth the Apoſtles, to teach all Nations, the knowledge of the Goſpel did abound in many parts of the world, as the ſea abounds with waters: it was foretold by our bleſſed Lord, that this propheſie ſhould be fulfilled in a great part, even before the deſtruction of Jeruſalem by the Romans, Mat. 24.14. and it was fulfilled, Rom. 10.18. Their ſound went unto all the earth, and their words unto the ends of the world. Col. 1.23. which was preached to every creature, which is under heaven: for the Goſpel was preached by the Apoſtles, even to the greater part of the habitable world, ſo far as it was known at that time, according to that ample Commiſſion given by our Lord to his Diſciples, Mat. 28 19, 20. Therefore faith Auguſtine de Civit. Dei, lib. 22.8. Whoſoever he be that requires miracles at this time, he himſelf is a great wonder and prodigy, who believeth not, when all the p. 191world believeth the Goſpel. But before the end of the world, theſe Nations, which ſometimes were Chriſtian, and are now overſpread with Turciſm and Mahometiſm, as at this day Aſſyria and Egypt, and many Nations, living at this day in Paganiſm, ſhall be converted to the Chriſtian Faith; and the Goſpel ſhall be preached unto many Nations, which were not known in the dayes of the Apoſtles, as it is at this day, both in the Eaſtern and Weſtern India.

Obſerv. The preaching, hearing and knowledge of the Goſpel, is the ordinary mean of converſion, and of a Goſpel-like converſation, 2 Cor. 4.6. God hath ſhined in our hearts to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. 2 Theſſ. 2.14. God hath called you by our Goſpel to the obtaining of the glory of our Lord Jeſus Chriſt. This is evident from inſtances of divers perſons converted to the Faith of Jeſus Chriſt, and to the way of Sanctification by the preaching of the Goſpel, Act. 2.37.47. Act. 16.14.33.31. It is alſo evident from the denominations the Goſpel getteth, as, 1. The word of grace, Act. 20.33. Not only becauſe it is ſent to a Nation or People out of Gods free-grace, Matth. 13.11. It is given unto you, to know the myſteries of the kingdom of Heaven; but to them it is not given. But alſo by it, as the ordinar inſtrument, the holy Spirit worketh the ſanctifying and ſaving grace of believing and turning to the Lord in p. 192all come to years of diſcerning, and appointed for Salvation, Act. 11.21. The hand of the Lord was with them; and a great number believed, and turned unto the Lord. 2 Cor. 10.4. The weapons of our warfare, are not carnal, but mighty through God, to the pulling down of ſtrong holds, &c. Gal. 2.8. He that wrought effectually in Peter to the Apoſtleſhip of the circumciſion, the ſame was mighty in me towards the Gentils. Therefore now, in theſe dayes, after that this ſacred inſtrument and teſtimony, is ſealed and repoſited by God in his Church; the pillar and ground of the truth, 1 Tim. 3 15 as the only authentical Record and invariable Rule of the Chriſtian Faith: if any man ſhall pretend to the inward revelation of the Spirit, without or contrair to the written Word, it is Enthuſiaſm and a deluſion of his own private ſpirit: neither let any man think it is enough to have the outward revelation of the written Word, without the inward operation of the holy Spirit, enlightning the underſtanding by Faith to perceive, and aſſent unto the truth revealed in the Word; and enclining the will by love to receive and retain it in the heart; for the Lord openeth both the underſtanding and the heart, Luk. 24.45. Act. 16.14. The Goſpel is called the word of life, Act. 5.20. Becauſe the Goſpel is the ſeed of the new life, 1 Pet. 1.23. Faith and belief to the threatnings of the Law, is as the Plough, to rent the fallow-ground of our heart; but p. 193Faith conceiving and embracing Chriſt in the promiſes of the Goſpel, is the ſeed of our regeration, Jam. 1.18. Of his own will beg at he us, by the word of truth. It is called the word of reconciliation, 2 Cor. 5.19. Becauſe in the Goſpel, remiſſion and reconciliation in the blood of Chriſt, is offered unto all, who repent and believe in him, Act. 10.43. To him give all the Prophets witneſs, that through his name, whoſoever believeth in him, ſhall receive remiſſion of ſins. And it is called, The word of Salvation, Act. 13.26. Becauſe it is the ordinar mean of Salvation, Rom 1.16. 2 Theſſ. 2 13. God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit, and belief of the truth. That the Goſpel is the ordinar mean of Converſion to the Faith of Chriſt, is evident from Reaſon, and clear conſequences from Scriptural truths, 1. Hope of life and immortality, is a ſtrong motive to turn men from the broad way, that leadeth unto death and to everlaſting deſtruction: Now the Goſpel ſheweth unto us life and immortality in Chriſt Jeſus, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. 2 Tim. 1.10. The grace of God is now made manifeſt by the appearing of our Saviour Jeſus Chriſt, who hath aboliſhed death, and hath brought life and immortality to light, through the Goſpel. 2. By the knowledge we have of Chriſt, and by p. 194believing in him, as he is offered in the Goſpel, we are turned from an eſtate of condemned rebels, unto an eſtate of perſons juſtified and reconciled in the blood of Jeſus Chriſt. Iſa. 53.11. By his knowledge, ſhall my righteous ſervant juſtify many: for he ſhall bear their iniquities, Iſa. 53.11. 3. By the manifeſtation of Jeſus Chriſt, and by believing in him, as he is offered in the Goſpel, in all his Mediatory-offices, ſuch a deep impreſſion of his rich and free love, is put upon our ſpirits, that we are turned to a conformity unto him in our wills and affections unto the will of God, 2 Pet. 1.4. By the precious promiſes, ye are made partakers of the divine nature. This impreſſion, is like the Spirit moving the wheels of our inner man, and making them to follow the Spirit in their motions, conform to his Word, Ezech. 1.20. our hearts become like the paper ſtamped with the printing iron and receiving an impreſſion thereby, conform to the impreſſion of the Spirit by his word: and the doctrine of the Goſpel, is therefore called foreign, Rom. 16.17. the impreſſion of doctrine.

Queſt. If the great myſtery of Redemption and Salvation in Chriſt, may be known by the light of Nature, and of humane Reaſon? Anſw. 1. There are means given of God, whereby all people on earth may know God in his exiſtence, and ſomething of his power, wiſdom and juſtice; as the book of Creation, Pſal. 19.11. p. 195Rom. 1.20: The Book of ordinary Povidence, bearing witneſs there is a God, Acts 14.17. Acts 17.27. The Works of his extraordinary Providence, carried by report or otherwayes unto the Heathens, Joſh. 2.10. The report of the ſilence of the Oracle at Delphos, made unto Octavius Auguſtus, did ſo affect him with admiration, that he cauſed erect an Altar with this Inſcription, foreign To the God firſt-born; by the Minut-book of mans own conſcience, which is a vade-mecum, ſomething of the juſtice of God, both preceptive and vindicative, is known, and was known to the Heathens from the light of Nature, Rom. 2.14, 15. When the Gentiles, which have not the Law, do by nature the things contained in the Law, theſe not having the Law, are a Law unto themſelves; which ſhew the work of the Law written in their hearts, their conſcience alſo bearing witneſs, and their thoughts the mean while accuſing, or elſe excuſing one another. The Heathens knew ſomething of the revenging juſtice of God, from the great terrours upon the ſpirits of thoſe that do evil, as upon theſe wicked men, Caligula and Nero: but ſhall theſe Books, there was not one ſylable of the way of ſalvation by Jeſus Chriſt: that knowledge of the Law of Nature from the light of Nature, maketh them inexcuſable before God; becauſe they glorified not God, and did not all the good and moral duties they might have done, p. 196if they had improven that light of Nature, ſo that they are without excuſe, Rom. 1.20. 2. The Heathens before and under the Law, and even many at this very day, from the light of Nature, and by tradition, (as the learned Grotius thinks in his Book of the ſatisfaction of Chriſt) from Noah and from Japhet and Ham, the Progenitors of the Gentiles, as alſo from their poſterity downwards to the Heathens and Pagans at this very day, they had, and now have the cuſtom of ſacrificeing, although the Heathens, by theſe ſacrifices, did and do acknowledge from the light of Nature, the Majeſty, Sanctity and Juſtice of God, which is to be ſatisfied and appeaſed by the children of men, guilty of many iniquities; yet they did not know Jeſus Chriſt, who offered up himſelf a ſacrifice by his death to ſatisfie Divine Juſtice, and to preſerve us from eternal wrath; this is only known by Divine Revelation in the holy Scriptures, wherein we are required by faith to behold him who taketh away the ſin of the world, Joh. 1.29. 3. The Heathens, by the light of Nature, knew that in great calamities, it was their duty to pray unto God for help and relief; the Mariners in the Ship with Jonah, being afraid in the great ſtorm, did cry every man unto his God, Jonah 1.5. but they knew not Jeſus Chriſt, the alone Mediator between God and man, and therefore did not pray in his Name, in whom alone both our perſons and p. 197our ſupplications are accepted: the knowledge of this we have in the holy Scriptures from our bleſſed Lord, John 16.23. Verily, verily, I ſay unto you, whatſoever ye ſhall ask the Father in my Name, he will give it you. 4. The knowlege of the work of Redemption and Salvation in Jeſus Chriſt, is only known from Divine Revelation in the holy Scriptures, Acts 4.12. Neither is there ſalvation in any other: for there is none other Name under Heaven given among men, whereby we muſt be ſaved. This great myſtery, is only known by revelation in the holy Scriptures, Mat. 11.25. our Lord ſaid, I thank thee O Father, Lord of Heaven and Earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Mat. 16.17. Bleſſed art thou Simon Bar-jona, for fleſh and blood hath not revealed it unto thee, but my Father which is in Heaven. The Incarnation of the Son of God, and the Salvation of loſt man by him, is called a myſtery, hid from the Gentiles for many ages, Eph. 3.9. This ſublime myſtery, the natural man cannot know by the ſtrength of humane reaſon, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned. Some who magnifie the ſtrength of humane reaſon, think, that by the natural man in this place, is to be underſtood the carnal man, addicted to his ſinful deſires, which p. 198hinder him, by the ſtrength of his own reaſon, to take up theſe divine myſteries: but it is clear from the ſeries of the ſacred Text, that natural man, ſignifieth one indued only with the light of reaſon; and it is ſome way oppoſed by way of diſtinction to the ſpiritual man, inlightened and renewed by the illumination of the Holy Spirit; as alſo, ſpiritual man, is taken, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye which are ſpiritual, reſtore ſuch an one in the ſpirit of meekneſs. Chryſoſt. on this place, by natural man, underſtandeth a man indued only with the light of reaſon, "That man, ſaith he, who liveth for the fleſh, neither is yet illuminat in his mind by the Spirit; but only has that inbred humane wiſdom which the Creator of all things has put into the ſouls of men. Grotius, upon that place ſpeaketh thus, The natural man, and the carnal man, is not the ſame thing: the natural man is he, who is guided only by the light of humane reaſon: but the carnal man, is he who is ruled by the affections of his body. It is true, ſome of the ancient Fathers in the Chriſtian Church, who before their converſion had been eminent Philoſophers themſelves, and had a great kindneſs for ſome of the beſt of them, as Socrates and Plato, they do ſpeak very charitably concerning their ſalvation, although they lived in Gentiliſm: yet they thought not that they were ſaved without p. 199ſome knowledge of Jeſus Chriſt: which they in a great latitude of charity, thought they might have in an extraordinary way without Divine Revelation in the holy Scriptures; but we ſay, as Deut. 29.29. The ſecret things belong unto the Lord our God; but thoſe things which are revealed, belong unto us.

Object. But it appears, the Chriſtian Religion is grounded upon humane reaſon, becauſe it is called our reaſonable ſervice; and therefore every part of Chriſtian ſervice, whether it be in believing all heavenly truths, or in practical duties and worſhip, ſeems to be known from the light of humane Reaſon; and that Reaſon and Philoſophy ſhould be the Interpreter of Sacred Scripture. Anſ. No part of Chriſtian Religion is againſt humane Reaſon; but there be ſome divine and ſublime myſteries thereof above humane Reaſon, and the reach of the moſt ſubtile Philoſophy. There be ſome divine Truths (which they call of mixt Revelation) theſe may be known by the light of humane reaſon, and the aſſent given to them upon that ground, is called Intelligence, or Science: and they may be known alſo by the light of divine revelation; and the aſſent given to them, upon that ground, is called Faith: Such is the knowledge of the exiſtence of God, and of the creation of the world: ſuch are alſo diverſe moral duties, which were known by the light of nature to the heathen Philoſophers. p. 200But divine and heavenly Truths (which they call of pure Revelation) are known only by the teſtimony divine R…velation in holy Scriptures: ſuch are, the myſtery of the Trinity, of the Incarnation of the Son of God, of the Reſurrection of the body, &c. As for theſe truths of a mixt revelation, they are alſo agreeable to the principles of humane reaſon and Philoſophy; as hath been made evident by learned men in their Treatiſes of the reaſonableneſs of Chriſtian Religion, by Morney, Amyrald, Baxter and others: but the other divine truths, both ſpeculative and practical, are known only by the light of Divine Revelation in holy Scriptures; as that practical duty of incalling of God, in the Name of Jeſus Chriſt the Mediator, Job. 16.23. Heb. 7.25. That great Heathen Philoſopher Socrates, adviſed men well, from the light of nature, to pray for good things from the gods, and that only in the general, without limiting them to the giving of this or that good thing in particular; which they ſhould refer unto the will and wiſdom of the gods themſelves; but he could never adviſe them to pray unto God in the Name of Jeſus Chriſt the Mediator, becauſe this had not been revealed to him by the light of the holy Scripture. Chryſoſt. on the place, by reaſonable ſervice, underſtandeth ſpiritual worſhip, in oppoſition to the worſhip of God under the Law, by ſacrificing irrational creatures: in the ſame ſenſe doth Grotius and D. Hammond interpret p. 201it. In thinking, or ſpeaking of the great ſublime myſteries, which are called the wonderful things of God, (Acts 2.11.) we would be ſober, and not meaſure them according to the ſhort rule of humane reaſon; as ſpeaketh well Juſt. Mart. in con…uting the Greek queſtions, We muſt not, (ſaith he,) meaſure the works of God by our own thoughts and imaginations; for the works of God are above our mind, ſenſe and reaſon. Auguſtine Enchyrid. Cap. 4. Such things (ſaith he) are to be defended by reaſon, which either took their beginning from the corporeal ſenſes, or were invented by the underſtanding of the mind: but thoſe things which we have neither proven by the corporeal ſenſe, nor can reach by our underſtanding, they are without all doubting to be referred to the teſtimony of thoſe holy men, moved by the Holy Ghoſt in writing the ſacred Scriptures.

Object. But theſe Heathen Propheteſſes, called Sybills, who lived above 400 years before the birth of Chriſt, did foretell of his Incarnation, of his Birth, of his Sufferings, of his Reſurrection, and of his ſecond coming to judge the world, and that he is Jeſus Chriſt, the Son of God, the Saviour; as Auguſtine records, Lib. 18. Cap. 23. of the City of God. This Prophetical knowledge they had not from the light of Scripture, becauſe they were Heathens; and the Oracles of God were committed unto the p. 202Jews, Rom. 3.2. and therefore it would appear, they had the knowledge of theſe great myſteries from the light of humane reaſon. Anſ. Some of the learned think, thoſe Books, called the Oracles of the Sybills, whereof we have but ſome fragments by tradition from others, were deviſed and written by ſome zealous Chriſtian, ſuppreſſing his name, out of his affection to convert the Heathen unto the Chriſtian faith, by convincing them from their own Writings, as he gave it out: but this is not probable; for if ſuch Writings had been forged by Chriſtians, then Celſus and Appion, who lived in the time of Origen, and others, zealous for the Chriſtian Religion, would have objected ſuch a forgery againſt the Chriſtians, to whom theſe two ſubtil Philoſophers (well verſed in ſuch antiquitie) and malicious enemies to the Chriſtian Religion, would have objected ſuch a forgery, as unbecoming men of any Religion: Beſides, the great Heathen Poet, Virgil, (Ecclog. 4.) ſpeaketh of the Propheſies of Sybilla Cumana, wherein ſhe propheſied of a new offſpring in his time, coming down from the high Heavens, which he miſapplyed to Octavius Auguſtus, reigning at that time; but is was intended by the Oracle, to declare the birth of our Lord Jeſus Chriſt, who came from Heaven, and was incarnat and born in the 52 year of Auguſtus: Now it is well known, Virgil died 18. years before the birth of our Lord, whereof p. 203the Oracle ſpake; though Virgil was not living when it was fulfilled: Therefore, following the more current opinion, we think theſe Oracles were ſpoken by theſe Heathen Propheteſſes, among which, theſe two, Sybilla Erythraea and Cumana, were the chief and more famous: We think they had their Prophetical light and knowledge of thoſe myſteries by extraordinary revelation from God himſelf, as was alſo the Propheſie of Balaam, an alien from the Common-wealth of Iſrael, concerning the coming and the birth of the Meſſias, called by him. The Star of Jacob, Num. 24.17.

Queſt. If all the people of God, before, and under the Law, knew Jeſus Chriſt, and ſalvation to be purchaſed by him; for the Goſpel ſeems not to have been preached or known unto all the faithful? Anſ. 1. This Goſpel, or the glad tidings of Salvation by Jeſus Chriſt, was preached by God himſelf in Paradiſe unto our firſt Parents after the fall, Gen. 3.15. The ſeed of the woman ſhall bruiſe the head of the ſerpent: It was preached to Abraham before the Law, Gen. 22.18. Gal. 3.16. In thy ſeed ſhall all the Nations of the earth be bleſsed. It was illuſtrat by Ceremonies, as by Sacrifices; in which reſpect our bleſſed Lord, who is the principal Subject of the Goſpel, and the body of all theſe foregoing ſhadows, is called, The Lamb ſlain from the beginning of the world, Rev. 13.8. It was illuſtrat alſo by types, as Melchizedeck, p. 204the King of righteouſneſs and peace, was a type of righteouſneſs and peace through Jeſus Chriſt the King of his Church. 2. Under the Law, the Doctrine of the Goſpel was delivered by Moſes, Deut. 18.15. The Lord thy God will raiſe up unto thee a Prophet from the midſt of thee, of thy brethren, like unto me; unto him ye ſhall hearken. And by the other Prophets, Acts 10.43. To him give all the Prophets witneſs, that through his Name, whoſoever believeth in him, ſhall receive remiſſion of ſins. The ſacrifices under the Law, were ſhadows of the Lamb of God that taketh away the ſin of the world, Joh. 1.29. Their waſhings and purifications, were ſhadows of the blood of Chriſt, that purgeth from all unrighteouſneſs, 1 Joh. 1.7. Their lamps and lights within the Tabernacle and the Temple, were ſhadows of Chriſt the true light, who enlighteneth every one that cometh into the world, Joh. 1.9. for, all natural light and knowledge is from him, and all who have ſpiritual light and knowledge they have it from him, who is the Sun of Righteouſneſs, and the brightneſs of the Fathers glory; they have it from him, and from no other. 3. This Doctrine of the Goſpel, was moſt clearly preached in the fulneſs of time by our Lord himſelf, by his Apoſtles, and by all his faithful Miniſters unto the end of the world: therefore the knowledge of the Goſpel, in the dayes of our Lord and his Apoſtles, is called a ſeeing face to face, p. 205in compariſon of that dim light, before, or under, the Law, 2 Cor. 3.18. as a face vailed and unvailed is the ſame in ſubſtance; but the manifeſtation of it, is not alike clear under the vail, and without the vail.

Queſt. If believers under the Old Teſtament, had the ſame Covenant of Grace and Salvation, which believers have under the New Teſtament? Anſ. They have one and the ſame. 1. They have the ſame promiſe, Gen. 22.18. Gal. 3.16. Acts 15.11. We believe (ſaith Peter) that through the grace of our Lord Jeſus Chriſt, we ſhall be ſaved even as they. 2. They have the ſame main and principal object and ſubſtance of the promiſe, to wit, Jeſus Chriſt, called the ſeed of the woman, Gen. 3. The ſeed of Abraham, Gal. 3.16. Shiloh, Gen. 49.10. The ſon of David, Pſal. 89.36, 37. Immanuel, Iſai. 7.14. The branch of righteouſneſs, Jer. 23.5. David, Ezek. 34.23. Hoſ. 3.5. Meſſiah, Dan. 9.25. A fountain opened to the houſe of David, Zach. 13.1. 3. It is the ſame Covenant, in reſpect of the ſame fundamental priviledges, Gen. 22.18. Jer. 31.32, 33. I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. 2 Cor. 6.16. I will dwell in them, and walk in them; and I will be their God, and they ſhall be my people. 4. There is the ſame Mediator, Gen. 17.7. Gal. 3.16. Now to Abraham and his ſeed were the promiſes made; p. 206he ſaith not, and to ſeeds, as of many; but as of one, and to thy ſeed, which is Chriſt. 1 Tim. 2 5. There is one God, and one Mediator between God and Man, the Man Chriſt Jeſus. Although the Covenant under the old and new Teſtament, did not differ in ſubſtance; yet they differed in circumſtances, as 1. In their ſeals and Sacraments; the ſeals and Sacraments of the old Teſtament or Covenant, were Circumciſion, and the Paſchal Lamb; but of the new Teſtament the ſeals and Sacraments, are Baptiſm and the holy Supper. 2. They differ in the degree of clearneſs and manifeſtation; for now under the full diſpenſation of the Goſpel, the Covenant of grace is more clearly manifeſted, than it was before the Apoſtles time, when it was vailed with types and legal ceremonies; 2 Cor. 3.18. 3. They differ in the extent; now the Covenant of grace and the Goſpel, is manifeſted unto all Nations, Mat. 28.19. but it was not ſo in the dayes of the old Teſtament before the birth of our Lord Jeſus Chriſt; and the ſending forth of his Apoſtles with a commiſſion to preach the Goſpel unto all Nations, Pſal. 147.19.20. He ſheweth his word unto Jacob, his ſtatutes and his judgements unto Iſrael: he hath not dealt ſo with any nation.

Ʋſe 1. For Admonition; take head that ye neglect not, nor deſpiſe this glorious Goſpel, which is the word of Salvation, by the Miniſtry whereof Salvation is offered to all who repent p. 207and believe in the Lord Jeſus Chriſt, who alone is the Saviour of his people, Mat. 1.21. He alone ſaves by way of impetration and effectual application of that great Salvation, purchaſed by his ſatisfaction and righteouſneſs: but his faithful and painful Miniſters, may be ſaid, in ſome ſenſe, to be miniſterial Saviours of the people of God, 1 Tim. 4.16. Take heed unto thy ſelf, and unto thy doctrine: continue in them; for in doing this, thou ſhalt both ſave thy ſelf, and them that hear thee. 1 The neglect and contempt of the Goſpel, is a deſpiſing the offer of pardon and peace from our gracious God; and it is an heigh contempt for Rebels to deſpiſe the offer of pardon and peace from a gracious King. 2. This contempt, is reckoned by the Lord, a more hainous ſin, than any tranſgreſſion of the Law; and that it deſerveth a greater condemnation, Joh. 3.19. And this is the Condemnation, &c. Joh. 19.41. Jeſus ſaid unto them, if ye were blind, ye ſhould have no ſin: but now ye ſay, we ſee; therefore your ſin remaineth. Heb. 2.2. For if the word ſpoken by Angels, was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward: how ſhall we eſcape, if we neglect ſo great Salvation? &c. 3. It is a rejecting of Chriſt himſelf, when his word is not received by men, Joh. 12.48. He that rejecteth me, and receiveth not my words, hath one that judgeth him. 4. Barrenneſs and unfruitfulneſs in the dayes of the p. 208Goſpel, expoſeth a Nation to the curſe and wrath of God, Heb. 6.8. That earth which hath the rain and plenty of the Goſpel often preached, and yet beareth thorns and brears, is rejected, and is nigh unto curſing, whoſe end is to be burned. For if the barren tree, which bringeth not forth good fruit, is hewn down, and caſt into the fire, what ſhall become of theſe trees that bring forth evil fruits? 5. The contempt of this glorious Goſpel, bringeth many times temporal judgements upon a Nation, Luk. 19.42.43.44. as it did upon Jeruſalem by the Romanes, and upon the ſeven Churches of the leſſer Aſia by the Turks and Mahometanes; and if at ſuch a time the outward ordinance of preaching the Goſpel, be continued in Gods rich mercy for ſaving ſome of his Elect; yet in his revenging juſtice, he withdrawes a bleſſing from the outward ordinance toward the generality of ſuch a people, Iſa. 6.9.10. Go and tell this people: hear ye indeed, but underſtand not; and ſee ye indeed, but perceive not, &c. and if men continue and perſevere in their contempt of the bleſſed Goſpel, they bring upon themſelves eternal judgement, Luk. 19.27. Thoſe mine enemies, which would not, that I ſhould reign over them, bring hither, and ſlay them before me. 2 Theſſ. 1.6, 7, 8. It is a righteous thing with God, to recompence tribulation to them that trouble you, &c. In flamming fire taking vengeance on them that know not God, and that p. 209obey not the Goſpel of our Lord Jeſus Chriſt.

Ʋſe 2. For exhortation, both to eſteem highly of the Goſpel, and to live a life ſuitable thereunto: eſteem highly of it, as men do of gold; and it is compared to the fineſt gold, tryed in the fire, Pſal. 19.10. becauſe the truth and ſolid comfort of Goſpel-promiſes, is tryed, eſpecially in the fire of affliction, Pſal. 119.81.92. Ʋnleſs thy law had been my delights, I had periſhed in mine affliction. Pſal. 94.19. In the multitude of my thoughts within me, thy comforts delight my ſoul. Therefore David eſteemed more of it, than of thouſands of gold and ſilver, Pſal. 119.72. 2. It is compared unto a pearl of price, Matth. 19.45, 46. and men eſteem much of precious pearls. 3. It is called the doctrine of glad tydings, Luk. 2.10. It brings to us the glad tydings of reconciliation, of pardon, and of true liberty through Jeſus Chriſt; ſuch tydings of peace ſhould be very acceptable to rebels; and the tydings of true liberty, ſhould be much eſteemed by us, who by nature are bond-ſlaves to ſin, and in bondage to the fear of death and damnation: therefore we ſhould acquaint our ſelves more and more with the knowledge of this Goſpel; and if we eſteem highly of it, we will delight much in it; as men delight much in theſe ſtudies that are in great eſtimation with them: 4. It is the golden charter of our heavenly inheritance; p. 210therefore is it called the Goſpel of the kingdom; and men are very careful to preſerve and underſtand their charters. 5. It is called the New Teſtament, 1 Cor. 11.25. and heirs portioners are very careful to underſtand what is contained in the Teſtament of their Legator. 6. It is called Chriſts letter to the Church his Spouſe; and how earneſt, yea impatient is the dutiful loving wife to read and underſtand the letter ſent from her abſent husband? 7. The Goſpel is the main Subject and Theme of Miniſters their preaching; for which cauſe they are called, in a ſpecial reſpect, Miniſters of the New Teſtament, 2 Cor. 3.6. They have moſt of inward peace and comfort in a time of firy trial, who have been building the gold of ſound doctrine upon ſuch a foundation: but there will be no ſolid comfort from building the chaff of humane inventions, or the mud of their own earthly paſſions and perturbations: by the preaching of the Goſpel, men are called and brought unto Chriſt; and to this end did our Lord appoint a Miniſtry to endure in his Church unto the end of the World, Matth. 28.19, 20. Eph. 4.11, 12. This was the great buſineſs and work of the holy Apoſtles, and of Apoſtolick men, 2 Cor. 11.2. Col. 1.28. Act. 20.20, 21. I grant they may, and ſhould preach the Law; but principally in order to this end, that men being convinced by the Law of their own unrighteouſneſs, p. 211may ſeek in to Chriſt for righteouſneſs and life, which is brought to light through the Goſpel, 2 Tim. 1.10. Ye are alſo to be exhorted to walk as becomes the Goſpel; for this is the ſpecial practic…l duty of ſincere Chriſtians, Phil. 1.27. Only let your converſation be as it becometh the Goſpel of Chriſt. 1. It is the Goſpel of peace; and by it we are called to live in peace one with another, 1 Cor. 7.15. God hath called us unto peace. 2 Cor. 13.11. Be of one mind, live in peace; and the God of love and peace, ſhall be with you. 2. It is the Goſpel of grace, and thereby we are called to holineſs inward, in our hearts and affections, and to holineſs outward, in our converſations. Eph. 5.3. But fornication, and all uncleaneſs, or covetouſneſs; let it not be once named amongſt you, as becometh Saints. 1 Theſſ. 4.7. For God hath not called us unto uncleanneſs, but unto holineſs: For the Goſpel taketh not away the mandatory power of the Law, which is the fixed rule of our thankfulneſs and obedience alſo under the Goſpel, Rom. 3.31. Do we then make void the Law through faith? God forbid; yea, we eſtabliſh the Law. Tit, 2.11, 12. The grace of God, that bringeth Salvation, hath appeared to all men, teaching us, that denying ungodlineſs and worldly-luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. Although believers under the Goſpel, p. 212be freed from the condemnatory power of the Law; yet are they not freed from the directive and mandatory power of the Law; yea the Goſpel ties us more ſtrictly to ſincere endeavours of new obedience, upon a new obligation from our redemption, to ſerve him without fear, in holineſs and righteouſneſs before him, all the dayes of our life, Luk. 1.74, 75. and 2 Cor. 6.20. Ye are bought with a price, therefore glorifie God in your body and in your ſpirit, which are Gods. 3. The Goſpel is called light, and therefore our converſation ſhould be in ſome meaſure ſuitable to the opportunity of this heavenly light, by walking, (for men walk in time of light) in the wayes of Gods holy Commandments, and by working out our own ſalvation in fear and trembling: How unſuitable is it in the day-time for men to come abroad with their night-cloaths? How unſuitable are the works of darkneſs and diſhoneſty, whether ſecret or open, unto the glorious profeſſion of the light of the Goſpel? Rom. 13.12, 13. Eph. 5.8. 1 Theſ. 5.5, 6, 7, 8.

Ʋſe 3. For trial; if your knowledge of the Goſpel be not only literal, but alſo ſpiritual, accompanied with a true and lively faith, whoſe end is the ſalvation of your ſouls, (1 Pet. 1.9.) ye will diſcern it by theſe ſigns, 1. Much of literal knowledge, fluctuating only in the brain, doth oftentimes puff up the mind with a Tympany p. 213and windy ſelf-conceit; but the ſpiritual and ſaving knowledge, doth make the heart humble, and the ſpirit ſober: Paul, after he had embraced the Goſpel, eſteemed himſelf the leaſt of ſaints and chief of ſinners. 2. This ſaving knowledge, will conform you to Chriſt, 2 Cor. 3.18. The ſincere Convert looks on Chriſt in the Goſpel, as his pattern for aſſimilation and conformity to him, as he is ſet forth in the Goſpel-promiſes: and therefrom, as your great copy, ye would draw and delineat your converſation in holineſs and righteouſneſs, 1 Pet. 2.21. 3. This ſaving knowledge of Chriſt in the Goſpel, will obſcure all things worldly, and all ſecular knowledge, in compariſon of the precious Goſpel and the truths revealed therein, 1 Cor. 2.2. I determined (ſaith Paul) not to know any thing among you, ſave Jeſus Chriſt, and him crucified. Philip. 3.7, 8. I count all things but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord, &c. 4. This ſaving knowledge in true Converts, is a growing light and knowledge, Phil. 3.13, 14. I count not my ſelf to have apprehended, &c. I preſs toward the mark, for the prize of the high calling of God in Chriſt Jeſus. And although the child of God, poſſibly doth not grow much in that knowledge of ſimple apprehenſion of things, that may and ſhould be known, yet he groweth in the knowledge of appretiation and p. 214eſtimation of the Lord Jeſus Chriſt, and of theſe unſearchable and durable riches, treaſured up in Him; to whom with the Father and the holy Ghoſt, be immortal praiſe, honour and glory, for now and ever. Amen.