The Saints Dignity and Duty, Text 5 – Title page 6
The Activity of Faith, OR, Abraham's Imitators.
SERMON V.
ROM. 4.12.
And the Father of Circumciſion to them who are not of circumciſion onelyonly, but alſo walk in the ſteps of that Faith of our father Abraham, which he had, being yet uncircumciſed.
THe bleſſed Apoſtle Saint Paul, from the 20. verſe of the former Chapter, to the end, diſputeth that great queſtion of juſtification by the free grace of God; and after many Arguments alledged to prove that it is by grace, and not by works, he concludeth in the 28. verſe, Therefore we conclude, that a man is juſtified by Faith with the works of the Law.
Having diſpatched this, and ſetled his aſſertion by ſtrength of argument in this fourth Chapter, wherein my Text is, he laboureth to make the truth yet more clearer and evident by way of example, and to the end he ſetteth it forth in the lively colour of that faith of Abraham, giving us an inſtance of this truth, in the example of him, who was the father of the faithfull, a father, not by naturall generation, but by imitation; the Lord having appointed him to be the coppy to all the Beleevers of ſucceeding ages; that as he beleeved, and by faith was ſaved, ſo they that doe expect to receive ſalvation, muſt walk in that way, if they purpoſe to partake of that end.
Now touching this example of Abraham, that I may not be long before I come to that, which is the principall point I intend to deliver at this time; the Apoſtle doth two things; firſt, he layeth down the pattern it ſelfe clearly, both in Gods vouchſafing juſtification to Abraham, and alſo in Gods ſealing this by the ſeale of circumciſion, and this he doth in the 11. verſe.
And as he hath propounded it thus, both in Gods gift, and in Gods ſealing thereof; ſo in the words of the Text he maketh an application of both, applying it to all Abrahams children that ſhall live to the end of the world, whether Jewes or Gentiles; and in effect it is, as if he had ſaid thus; Abraham, when he was uncircumciſed did beleeve, and ſo was juſtified, therefore they that are uncircumciſed may beleeve, and be alſo juſtified; Abraham when he did beleeve was circumciſed, and that hindered not, ſo thoſe that are circumciſed may beleeve and be juſtified, that is, the Jewes and the Gentiles have both liberty to come into the Covenant of grace, and ſo alſo to be happy by that Covenant, as Abraham was.
In the words therefore, you have an application of the former patterne, to the particular uſe of every faithfull ſervant of God, that look what good Abraham had, and what he received by faith, they that beleeve as he did, may expect the ſelfe ſame mercy that he had.
Now the faithfull of God, and ſonnes of Abraham are here deſcribed two wayes: I ſay, every faithfull man that is the ſonne of Abraham, that imitateth the faith of Abraham, is diſcovered two wayes.
Firſt, Negatively, What will not ſuffice to make a man the ſonne of Abraham.
Secondly, Affirmatively, What God ſpecially looks for at the hands of thoſe that are to be the children of Abraham.
Firſt, Negatively thus, Abraham is the father of circumciſion, not onelyonly to them who are of the circumciſion; that is, not onelyonly theirs who have the priviledges of the Jewes, the Word, and the Oracles of God, Circumciſion, and the Paſſeover. Tis true; Abraham is their father, but not onelyonly theirs that have no more but thoſe priviledges, but alſo theirs, that walk in the footſteps of the faith of Abraham. So that by Circumciſion you muſt here underſtand all theſe prerogatives and priviledges which the Jewes had above any other Nation; and conſequently, that none of all thoſe priviledges then could, that none of ours, as, to be in the Church, to be baptized, &c. now can make a man to be the ſonne of Abraham. Abraham is the father of the circumciſion, not to them who are of the circumciſion onelyonly; but he is the father of the circumciſion, if they have faith. They that have bare circumciſion onelyonly, may indeed applaud themſelves therein, but they ſhall never receive thereby, thoſe things God hath promiſed. This is the Negative.
Secondly, The Affirmative part ſheweth, who they be indeed that ſhall truly be partakers of the comforts and graces of Abraham, namely, thoſe that walk in the footſteps of that faith of Abraham. If a man beleeve as he did, work as he did, walk as he did, ſo onelyonly he may come to have title unto, and intereſt in the promiſes God hath vouchſafed in his Word. Thus much for the opening of the words.
Come we now in the firſt place to ſpeak of the negative part, in which the Spirit of God is pleaſed to exclude all outward priviledges and prerogatives, and to ſay thus, Abraham is the father of circumciſion, to them who are not of the circumciſion onelyonly; that is, if they injoy onelyonly outward priviledges, they are not the children of Abraham. The point we learn hence is thus much;
That all outward priviledges, as the hearing of the Word, the partaking of the Sacraments, and the like, are not able to make a man a ſound Saint of God.
The point is clear in the Text, That if a man had circumciſion, that is, if he had all thoſe preferments that God vouchſafeth to a people in the face and boſome of his Church, this would not doe him any good at all, he hath no title to the promiſes becauſe of theſe, if he reſt in them: Abraham is not the father of thoſe that are circumciſed onelyonly: So that I ſay again, all outward priviledges are not able to make a man a true Saint of God. Our Saviour Chriſt, ſpeaking of Capernaum, ſaith, And thou Capernaum, which art exalted unto heaven, ſhalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodome, &c. Mat. 11.23. Capernaum was lifted up to Heaven; how? In all thoſe ſpirituall helpes and excellent meanes that God vouchſafed them above many others; they were highly advanced in the enjoyment of heavenly priviledges, they heard the Word of God, and they ſaw the Miracles of Chriſt; and yet, Thou Capernaum, ſhalt be deep in puniſhment; thou wert lifted up to Heaven, in regard of excellent priviledges; but thou ſhalt be caſt down to Hell, in regard of thy impenitency and ſtubborneſſe under them. The Apoſtle Paul diſputeth the point, and makes the caſe clear, Rom. 2.28, 29. where he plucks away all theſe hopes and vain props, which men raiſe to themſelves from the having of outward priviledges: He is not a Jew, ſaith he, that is one outwardly, that is, he is not therefore a true child of God, and a faithfull man, he hath not therefore ſaving faith, becauſe he is circumciſed, becauſe he enjoyeth the liberties and priviledges of the people of God, and liveth in the boſome of the Church; but he is a Jew which is one inwardly, and Circumciſton is that of the heart, in the Spirit and not in the Letter, whoſe praiſe is not of men but of God. You know, that it was an ancient Proverb in Iſrael, Is Saul alſo amongſt the Prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was amongſt the Prophets, and he that was once amongſt the Prophets, is now amongſt the Devils in Hell. Judas was highly promoted; he lived as an Apoſtle amongſt the Diſciples, heard out Saviour continually, ſate at table with him, and yet for all this, is now damned in hell for ever: Theſe were high priviledges, and if theſe would have done the deed, Judas had never periſhed. Iſhamel was circumciſed, and yet he was excommunicated out of Abrahams family, the then Church of God, and was a caſt-away. Inſtances are many in the Scriptures to this purpoſe, but I liſt not to dwell longer upon the proofe of the point; you ſee it is evident enough, that bare priviledges, be they never ſo high and excellent, are not able to make one indeed a faithfull man before the Lord, nor the ſonne of Abraham.
I ſhould have ſhewed the Reaſons. Alas! outward matters never work upon the heart. That which makes a man a Saint muſt work upon the ſoul. Now the Word and the Sacraments barely conſidered cannot work upon the ſpirit, unleſſe the Lord work a new frame inwardly by the infuſion of Grace: Gal. 5.6. Circumciſion and uncircumciſion profiteth nothing, but faith that worketh by love. Theſe outward things are too ſhallow to reach the inward man, too weak to work ſo powerfully upon the ſoule of a Chriſtian man, as to bring the heart to God. But I leave the ſtrengthning of the point by Reaſons, and becauſe I would not be prevented, I come to the Uſes.
The firſt Uſe I will hence raiſe is an Uſe of reproof. This Doctrine confoundeth the carnall confidence of thoſe Profeſſors, that living in the boſome of the Church, place all their hopes and aſſurance of being ſaved upon this bottome: becauſe they have been baptized, and come to Church, and hear the Word, and receive the Sacrament, therefore of neceſſity (they preſume) they muſt be accepted of God. This was the old plea of the Jewes in Jeremies time: When the Prophet came to them to reprove them for their ſinnes, and preſſe them to repentance, they began to quarrell with him, and to take up Bucklers againſt him, and cried out, The Temple of the Lord, the Temple of the Lord are theſe. Theſe are the Fig-leaves wherewith poor and ignorant. Chriſtians think to hide themſelves at this day. Tell them of their ſaults, bid them walk humbly and holily before God, reprove them for their ſtrange practiſes againſt God and his truth, in prophaning his day, blaſpheming his name, contemning his Word, deſpiſing his Miniſters, &c. and they preſently cry out againſt us: What will you make Pagans of us? What do you thinke we are Heathens? Have we not received Chriſtian Baptiſme? &c. This is a bottome that beareth up many: But oh poor ſilly creatures, this will not doe it; be not deceived, you will ſhrink under this ſhelter, you will fall notwithſtanding theſe props, when you come to tryall; you may have all this, and yet periſh, this will not make you Saints in the ſight of God. You that are Tradeſmen, is it a good argument, that becauſe have good ware in your ſhops, therefore you have no refuſe, no drug commodity? or you that are husbandmen, becauſe ſome good corn grows upon your ground, is it therefore all good corne? Who knows not that there is Cockle amongſt corn, and bad wares even in your beſt ſhops. So it is true here, as there are many hearers in hell, and many receivers in hell, ſo there are too many in the boſome of the Church, enjoying the outward priviledges of Gods people, that ſhall never receive good by all that they partake of.
Therefore I beſeech you be not deceived, truſt not to theſe lying words, and vain hopes, The Sacrament of the Lord, and the Church, and the Church; I ſay, truſt not to theſe lying vanities. A man may, as Judas, not onelyonly have the Sacrament in his hand, but Chriſt in his mouth, and goe to Hell notwithſtanding. Alas, at the day of judgement, if thou haſt nothing to ſay but this, Lord, I was a hearer of thy Word, a receiver at thy Table, a frequenter of thy houſe, thou canſt expect no other anſwer, but Depart from me, I know thee not. He is not the Son of Abraham that hath Circumciſion onelyonly, but that walketh in the ſteps of the faith of Abraham.
In the ſecond place, here is a word of Exhortation, and that is this; We ought hereby to be inſtructed, and provoked to ſtir up our ſoules, and not to content our ſelves with, or ſettle our ſelves in theſe outward ſhaddows, but to labour to go further, and beyond all that theſe outward priviledges barely, as outward priviledges, can make us; not onelyonly to enjoy theſe, but to ſtrive to be bettered by them; not onelyonly to have the Word, and the Sacraments, but to improve them; to get more then the outward ſhell, to labour for the kernell, for the comfort of them. Therefoee I would adviſe a Chriſtian man that liveth in the boſome of the Church, where the Lord is pleaſed to continue helps and means to him, as to eſteem them great priviledges (for ſo they are) ſo not to content himſelf with the outward enjoyment of them, but to call upon himſelf, and to look inward, to ſee what the heart ſaith. Outward things will not doe the deed; look we therefore for ſomewhat more, that will ſtand us in ſtead when the Lord cometh with his fan in his hand, throughly to purge his floor, and to make a diviſion between the wheat and the chaffe. Take notice of it therefore, and underſtand for your ſpirituall good: When thou comeſt to the houſe of God, and bringeſt thine hands to receive the Sacrament, and thine eares to liſten to the word; thinke with thy ſelf, I have heard the Word, I have received the Sacrament, but O heart what ſayeſt thou? Have I embraced theſe promiſes? Have I cloſed with thoſe precepts that have been delivered? Have I eaten Chriſt in the Sacrament? Hath my faith pitched on him exhibited there, under the Elements of Bread and Wine? How often have I already lived under the call of God, and yet have rejected it? my ſoul is not yet humbled; I onelyonly come and hear, and return without any benefit; therefore now I will go further, and dig deeper, that my heart may be brought to the obedience of the truth. Mark what our Saviour Chriſt faith, Joh. 6 49 provoking the Jews to beleeve in him, and ſo to receive mercy by him, he ſpeaks on this manner, forcing them to goe further then outward things; Your fathers (ſaith he) eat Manna in the Wilderneſs, and are dead. Who are thoſe Fathers? Thoſe ſtubborn and rebellious Jewes that fell in the Wilderneſſe: Theſe entred not becauſe of unbelief, ſaith the Apoſtle to the Hebrews: Now Chriſt ſaith, Your Fathers eat Manna, and are dead; he meaneth are damned; for he ſaith afterward, Verſ. 51. If any man eat of this bread, he ſhall live for ever; thereby ſhewing a difference between the faithfull, and unbeleevers, though both die a naturall death: I ſay, making a difference between the rebellious Jews, that did not beleeve, and thoſe that did beleeve: Your Fathers eat Manna in the wilderneſs, a Type and a Sacrament indeed to them, as St. Paul expreſſeth it; but that would not doe the deed, though the Manna came from heaven, yet it could not bring them up to heaven, it could not free them from eternall death; But here is the priviledge of beleeving, and of right receiving; He that doth not onelyonly receive bread, but Chriſt, he that eateth this food, this bread, he ſhall never die any more, he cannot periſh: Labour therefore for this evermore: As when the woman of Samaria heard our Saviour ſpeak of living water that would continue for ever, She cryed out preſently, Oh Sir, give me of this water, that I thirſt no more, Joh. 4.15. So labour for this food above all: Labour to ſettle your ſouls, and to reſt your hearts ſtill upon theſe reſolutions; Oh what have I that a carnall man may not have? What doe I that that a carnall man cannot doe? I would have a Chriſtian man, to go beyond all thoſe that live in the boſome of the Church. I ſay therefore, let this be the Queſtion, and examine thine heart: What doe I more then the damned in hell have done I pray? The truth is, the fooliſh Virgins knocked too: I preach, ſo did Judas: Doe I reform many things, So did Herod: Was I baptized? So was Simon Magnus? In a word, am I reſolved to confeſſe my ſins and to make ſatisfaction for them? Alas Judas did all this, and yet this would not ſerve the turn; he ſorrowed, and repented, and when he had done, he went and hanged himſelf: It was not godly ſorrow that cauſed repentance to ſalvation, he repented onelyonly for the gall of ſin, not for the ſoul of ſin. Labour we therefore, and let us every one provoke another to go further then ever reprobates went; in praying, and hearing, and profeſſing, labour for ſomething that will ſtand us in ſtead in the day of tryall, When the heavens ſhall bee rolled together as a ſcrole, Iſai. 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and ſeaſon. So much for the Negative Part.
I proceed now to the Affirmative: Who thoſe are, that may, and doe indeed, receive benefit as Abraham did? The Text ſaith, They that walk in the ſteps of that faith of Abraham: That man, that not onelyonly enjoyeth the Priviledges of the Church, but yeeldeth the obedience of faith, according to the Word of God revealed, and walketh in obedience, that man alone ſhall be bleſſed with faithfull Abraham.
Two points may be hence raiſed, but I ſhall hardly handle them both, therefore I will paſſe over the firſt onelyonly with a touch, and that lieth cloſely couched in the Text,
That, Faith cauſeth fruitfulneſs in the hearts and lives of thoſe in whom it is.
Mark what I ſay, A faithfull man, is a fruitfull man: Faith inableth a man to be doing. Ask the Queſtion, By what power was it whereby Abraham was inabled to yeeld obedience to the Lord? The Text anſwereth you, They that walke in the footſteps not of Abraham, but in the footſteps of the faith of Abraham. A man would have thought the Text ſhould have run thus, They that walk in the footſteps of Abraham, that is true too, but the Apoſtle had another end, therefore he ſaith, They that walk in the footſteps of the faith of Abraham, implying, that it was the grace of faith that God beſtowed on Abraham, that quickned and inabled him to every duty that God required of him, and called him to the performance of. So that I ſay, the Queſtion being, Whence came it that Abraham was ſo fruitfull a Chriſtian, what inabled him to do, and to ſuffer what he did? Surely it was faith that was the cauſe that produced ſuch Effects, that helped him to perform ſuch actions. The Point then you ſee is evident, Faith is it that cauſoth fruit.
Hence it is, that of almoſt all the actions that a Chriſtian haah to doe, faith is ſtill ſaid to be the worker. If a man pray as he ſhould, it is the prayer of faith, Jam. 5.15. If a man obey as he ſhould it is the obedience of faith, Rom. 16.26. If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7. If a man live as a Chriſtian and holy man, he liveth by fasth, Gal. 2.20. Nay ſhall I ſay yet more, if he die as he ought, he dieth by faith, Heb. 11.13. Theſe all died in faith. What is that? by the power of faith that directed and ordered them in the courſe of their death, furniſhed them with grounds and principles of aflurance of the love of God, made them carry themſelves patiently in death. I can ſay no more, but with the Apoſtle, 2 Cor. 13.5. Examine your ſelves, whether yee bee in the faith. Why doth not the Apoſtle ſay, Examine whether faith be in you, but whether yee bee in the faith? His meaning is, that as a man is ſaid, to be in drinke, or to be in love, or to bee in paſſion, that is, under the command of drinke, or love, or paſſion; ſo the whole man muſt be under the command of faith: (as you ſhall ſee more afterwards) If he pray, faith muſt indite his prayer; If he obey, faith muſt work; If hee live, it is faith that muſt quicken him; and if he die, it is faith that muſt order him in death: And whereſoever faith is, it will doe wonders in the ſoul of that man where it is, it cannot be idle, it will have footſteps, it ſets the whole man on work, it moveth feet, and hands, and cies, and all parts of the bodie. Mark how the Apoſtle diſputeth, 2 Cor 4.13. We having the ſame ſpirit of faith, according as it is written, I beleeved, and therefore have I ſpoken, we alſo believe, and therefore ſpeak: The faith of the Apoſtle which he had in his heart, ſet his tongue a going: If a man have faith within, it will break forth at his mouth. This ſhall ſuffice for the proof of the point; I thought to have preſſed it further, but if I ſhould, I ſee the time would prevent me.
The Uſe therefore in a word is this: If this be ſo, then it falleth ſoul, and is a heavie Bill of Indictment againſt many that live in the boſome of the Church. Go thy wayes home, and read but this Text, and conſider ſeriouſly but this one thing in it; That whoſoever is the ſon of Abraham, hath faith, and whoſoever hath faith, is a walker, is a worker; by the footſteps of faith you may ſee where faith hath been: Will not this then, I ſay, fall marvellous heavie upon many ſouls that live in the boſome of the Church, who are confident, and put it out of all Queſtion, that they are true beleevers, and make no doubt but that they have faith? But look to it, whereſoever faith is, it is fruitfull: If thou art fruitleſſe, ſay what thou wilt, thou haſt no faith at all. Alas theſe idle Drones; theſe idle Chriſtians the Church is too too full of them. Men are continually hearing, and yet remain fruitleſs and unprofitable; whereas if there were more faith in the world, we ſhould have more work done in the world; faith would ſet feet, and hands, and eies, and all on work. Men go under the name of profeſſors, but alas they are but Pictures, they ſtir not a whit; Mark, Where you found them in the beginning of the yeer, there you ſhall find them in the end of the yeer, as profane, as worldly, as looſe in their converſations, as formall in dutie as ever: And is this faith? Oh faith would work other matters, and provoke a ſoul to other paſſages then theſe.
But you wil ſay, May not a man have faith, and not that fruit you ſpeak of? May not a man have a good heart to Godward, although he cannot find that abilitie in matter of fruitfulneſſe?
My brethren, be not deceived, Such an opinion is a meer deluſion of Satan; whereever faith is, it bringeth Chriſt into the ſoul; Mark that, Whoſoever beleeveth, Chriſt dwelleth in his heart by faith, Eph. 3.17. And, If Chriſt be in you, ſaith the Apoſtle, the body is dead, becauſe of ſin, but the ſpirit is life, becauſe of righteouſneſs, Rom. 8.10. If Chriſt be in you, that is, Whoſoever beleeveth in the Lord Jeſus, Chriſt dwels in ſuch a man by faith; now if Chriſt be in the ſoul, the bodie cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing, and cheerfull in the performance of whatſoever God requireth; Chriſt is not a dead Saviour, nor the Spirit a dead Spirit; The ſecond Adam is made a quickning ſpirit, 1 Cor. 15.45. And wherever the Spirit is, it works Effects ſuteable to it The Spirit is a Spirit of puritie, a ſpirit of zeal, &c. and where it is, it maketh pure and zealous, &c. When a man will ſay he hath faith, and in the mean time can be content to be idle and unfruitfull in the work of the Lord, can bee content to be a dead Chriſtian, let him know, that his caſe is marvellouſly fearfull: For if faith were in him indeed, it would appear, yee cannot keep your good hearts to your ſelves, where ever fire is, it will burn, and where ever faith is, it cannot be kept ſecret: The heart will be inlarged, the ſoul quickned, and there will be a change in the whole life and converſation, if ever faith take place in a man. I will ſay no more of this, but proceed to the Second point, ariſing out of the Affirmative part.
You will ſay, What fruit is it then? Or how ſhall a man know what is the true fruit of faith indeed, whereby he may diſcern his own eſtate? I anſwer, The Text will tell you: He that walketh in the footſteps of that faith of Abraham: By footſteps are meant the works, the actions, the holy endeavours of Abraham; and where thoſe footſteps are, there is the faith of Abraham. So that the point of Inſtruction hence is thus much, (which indeed is the main drift of the Apoſtle)
That, Every faithfull man may, yea doth imitate the actions of faithfull Abraham.
Mark what I ſay, I ſay again, This is to be the Son of Abraham, not becauſe we are begotten of him by naturall generation; for ſo the Jews are the ſons of Abraham: but Abraham is our father, becauſe he is the pattern for the proceeding of our faith. Thy father was an Amorite, ſaith the Scripture, Ezek. 16.3. that is, Thou followeſt the ſteps of the Amorites in thy converſation. So is Abraham called the father of the faithfull, becauſe he is the copie of their courſe, whom they muſt follow in thoſe ſervices that God calleth for. So the point is clear, Every faithfull man may, yea, doth, and muſt imitate the actions of faithfull Abraham. It is Chriſts own plea, Joh. 8.39. and he preſſeth it as an undeniable truth apon the hearts of the Scribes and Phariſees, that bragged very highly of their priviledges and prerogatives, and ſaid, Abraham is our father: No, ſaith Chriſt; If yee were Abraham's children, yee would doe the works of Abraham. To be like Abraham in conſtitution, to be one of his bloud, is not that which makes a man a ſonne of Abraham, but to be like him in holineſſe of affection, to have a heart framed, and a life diſpoſed anſwerably to his. The Apoſtle in like manner preſſeth this point, Heb. 13.7. when he would provoke the Hebrewes, to whom he wrote, to follow the examples of the Saints; Whoſe faith (ſaith he) follow, conſidering the end of their converſation. So the Apoſtle Peter preſſeth the example of Sarah upon all good women; Whoſe daughters yee are (ſaith he) as long as yee doe well, 1 Pet. 36.
For the opening of the point, and that yee may more clearly underſtand it. A queſtion here would be reſolved, What were the footſteps of the faith of Abraham? which way went he? This is a queſtion, I ſay, worthy the ſcanning, and therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that ſo you may know what to pitch and ſettle your hearts upon.
I aniwer therefore,Six footſteps of Abraham's faith. There are ſix footſteps of the faith of Abraham, which are the main things wherein every faithfull man muſt doe as Abraham did, in the work of faith, I mean, in his ordinary courſe: for if there be any thing extraordinary, no man is bound to imitate him therein; but in the work of faith, I ſay, which belongeth to all men, every man muſt imitate Abraham in theſe ſix ſteps, and then he is in the next door to happineſſe, the very next neighbour, as I may ſay, to heaven.
The firſt ſtep which Abraham took in the wayes of grace and happineſſe, you ſhall obſerve, Gen. 12.1. to be a yeelding to the call of God. Mark what God ſaid to Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers houſe, unto a land that I will ſhew thee: And Abraham departed, ſaith the Text, Verſe 4. as the Lord had ſpoken unto him, even when he was an Idolater: he is content to lay aſide all, and let the command of God bear the ſway; neither friends, nor kindred, nor gods can keep him back, but he preſently ſtoopeth to the call of God. So it is, my brethren, with every faithfull man: This is his firſt ſtep; He is contented to be under the rule and power of Gods command. Let the Lord call for him, require any ſervice of him, his ſoule preſently yeeldeth, and is content to be framed and faſhioned to Gods call, and returneth an obedient anſwer thereto: he is content to come out of his ſinnes, and out of himſelfe, and to receive the impreſſions of the Spirit. This is that which God requireth, not onelyonly of Abraham, but of all beleevers: Whoſoever will be my Diſciple, ſaith Chriſt, muſt forſake father, and mother, and wife, and children, and houſes, and lands; yea, and he muſt deny himſelfe, and take up his Croſſe, and follow me. This is the firſt ſtep in Chriſtianity, to lay down our own honours, to trample upon our own reſpects, to ſubmit our necks to the block as it were, and whatſoever God commands, to be content that his good pleaſure ſhould take place with us.
Nay, yet further, Abraham was not content onelyonly to leave his country, and kindred, and fathers houſe, but he left his goods alſo: The Text ſaith, Joſh. 24.2. Your fathers dwelt on the other ſide of the floud in old time, even Terah the father of Abraham, and the father of Nachor; and they ſerved other Gods. Abraham was an Idolater before God called him; but as ſoon as God called him he left his gods behind him, and God onelyonly ſhould be his God, to exerciſe rule and authority over him in every particular.
And this is not all yet: My brethren, I beſeech you obſerve it; Abraham did not this as one conſtrained and forced thereunto; but ſo as he would not return any more: and that is a paſſage very obſervable; Truly, ſaith the Apoſtle, Heb. 11.15. if he had been mindfull of the country from whence he came out, he might have had opportunity to have returned. If he would have gone back again, he had liberty enough; but he would have no more kindred, nor no more fathers houſe, nor no other gods, becauſe he knew the command of God was otherwiſe; therefore he would not return though he might; intimating that he was not drawn from his country by a kind of force, but he ſo voluntarily yeelded up himſelfe to the command of God, and that ſo prevailed with him, that he would never return any more. But the people of Iſrael, though they were brought out of Aegypt, yet they returned back thither in their hearts: So the Text ſpeakes; They thought of the Fiſh which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlick, Numb. 11.5. and their mindes ran after the fleſh-pots of Aegypt, Exod. 16. Many a time a carnall wretch commeth ſo farre, as that when God knocks his fingers off his ſinnes, he lets them goe for a time, but his heart is ſtill bent after his former courſes, and he lingereth after them ſtill: ſo was it not with Abraham: And this is the firſt ſtep of the faith of Abraham, that he was content to yeeld to the call, and to be under the command of God, to let his good pleaſure take place in his heart, to leave all, kindred, country, fathers houſe, and never return any more. And this is that firſt ſtep that God lookes every faithfull man ſhould take, that he be willing, that the command of God take place in his heart, that God ſhould make room there for himſelfe, that he ſhould pluck away his deareſt ſinnes, that are as neer to him as his right hand, and as his right eye. If the Adulterer were converted, he would be contented that God ſhould take away his luſt, that is as dear to him as his very ſoule; nay, he would fain, and that with all his heart, have God make way in his ſoul for his own Majeſty, by beating down all the holds of Satan, and tumbling that Dagon to the ground which ſtandeth before him. This is the firſt ſtep of faith.
The next ſtep that Abraham, and ſo every faithfull ſoule, ſets forward, is this; That when ever faith commeth powerfully into the heart, the ſoule is not content barely to yeeld to the command of God, but it breatheth after his mercy, longeth for his grace, prizeth Chriſt and Salvation above all things in the world, is ſatisfied and contented with nothing but with the Lord Chriſt: and although it partake of many things below, and injoy abundance of outward comforts, yet it is not quieted till it reſt and pitch it ſelfe upon the Lord, and find and feel that evidence and aſſurance of his love, which he hath promiſed unto, and will beſtow on thoſe who love him: As for all things here below, he hath but a ſlight, and mean, and baſe eſteem of them. This you ſhall ſee apparent in Abraham: Gen. 15.1, 2. Feare not Abraham, (ſaith God) I am thy ſheild, and thy exceeding great reward. What could a man deſire more? One would think that the Lord makes a promiſe here large enough to Abraham; I will be thy Buckler, and exceeding great reward: Is not Abraham contented with this? No; mark how he pleadeth with God; Lord God (ſaith he) what wilt thou give me, ſeeing I goe childleſſe? His eye is upon the promiſe that God had made to him of a ſonne, of whom the Saviour of the world ſhould come. Oh Lord, what wilt thou give me? as if he had ſaid, What wilt thou doe for me? alas nothing will doe my ſoule good, unleſſe I have a ſonne, and in him a Saviour. What will become of me, ſo long as I goe childleſſe, and ſo ſaviourleſſe, as I may ſo ſpeak? You ſee how Abraham's mouth was out of taſt with all other things, how he could reliſh nothing, injoy nothing in compariſon of the promiſe, though he had otherwiſe what he would, or could deſire. Thus muſt it be with every faithfull man. That ſoule never had, nor never ſhall have Chriſt, that doth not prize him above all things in the world: no certainly; a faithfull ſoule breatheth after nothing ſo much as mercy in Chriſt, lookes after, and longeth for nothing ſo much as the aſſurance of the love of God. Though all the comforts of this world were afforded a faithfull man, yet ſtill he would plead with the Lord, Oh Lord, what will become of me notwithſtanding all this, ſo long as my ſoule is comfortleſſe? what availeth it me to live here? Oh thy Mercy! Oh thy Salvation! Oh the Lord Chriſt! theſe are the things my ſoule breatheth after. This, my brethren, is the nature of faith, if it be rightly wrought in the ſoul, as you ſhall fee and find by ordinary experience. For take a man that is truly awakened, and whoſe conſcience is throughly touched, and offer him crowns, and ſcepters, and honours, and all the delights of the ſons of men; alas, his ſoul will care nothing for them, but as Eſau ſaid, Gen. 25.32. Behold, I am at the point to die, and what profit ſhall this birthright doe to me? So will the poor ſoul ſay, What will it avail me, to be high in the favour of men here, and to be a fiend of Hell hereafter? What are all theſe profits and pleaſures to me ſo long as I am not in the favour of God? What good can theſe outward contentments afford me when I am without Chriſt? Oh Lord, what wilt thou give me, unleſſe I have my Saviour, and mercy in him, and pardon in him, and all in him, and through him? Still thus beateth the pulſe of a faithfull ſoule; and this is the nature of ſaving faith, the faith of Gods elect. As for theſe things here below, theſe matters of the world, they are little in the regard and eſteem of a Chriſtian man: If he have them, he ſeeth God in them; If he want them, he is never a whit the worſe. The Apoſtle ſpeaking of beleevers, and the faithfull people of God, Heb. 11. ſaith, That they let their hold goe of all theſe things below; let the world take the world if they would, let the dead bury their dead; but as for them, Having ſeen the promiſes afar off, they were perſwaded of them, and imbraced them, and confeſſed that they were ſtrangers and pilgrims on the earth, even in that country that God had promiſed them, Verſ. 13.
The third ſtep of Abraham's faith was this, He caſteth himſelf and flingeth his ſoul (as I may ſay) upon the all-ſufficient power and merciemercy of God for the attainment of what he deſireth, he rolleth and tumbleth himſelf as it were upon the all-ſufficiencie of God. This you ſhall finde Rom. 4.18. there ſaith the Apoſtle ſpeaking of Abrahyam, Who againſt hope, beleeved in hope; That is, when there was no hope in the world, yet he beleeved in God even above hope, and ſo made it poſſible; It was an object of his hope, that it might be in regard of God, howſoever there was no poſſibilitie in regard of man. So the Text ſaith, He conſidered not his own bodie now dead, when he was about an hundred yeers old, neither yet the deadneſs of Sarahs wombe, but was ſtrong in faith. He caſt himſelf wholly upon the precious promiſe and merciemercy of God.
This then is the third ſtep of true juſtifying faith, That when the beleever is informed touching the excellencie of the Lord Jeſus, and that fulneſs that is to be had in him, though he cannot find the ſweetneſſe of his mercy, though he cannot, or dare not apprehend, and apply it to himſelf, though he find nothing in himſelf, yet he is ſtill reſolved to reſt upon the Lord, and to ſtay himſelf on the God of his ſalvation, and to wait for his mercy till he find him gracious to his poor ſoul. Excellent and famous is that example of the woman of Canaan, Matth. 15.22, 27. When Chriſt as it were beat her off, and took up arms againſt her, was not pleaſed to reveal himſelf graciouſly to her for the preſent; I am not ſent (ſaith he) but to the loſt ſheep of the houſe of Iſrael; And, It is not meet to take the childrens bread, and to caſt it to dogs: Mark how ſhe replyed, Truth, Lord, I confeſſe all that; yet notwithſtanding the dogs eat of the crumbs that fall from their maſters table. O the excellency, and ſtrength and work of her faith! Shee comes to Chriſt for mercy, he repelleth her, reproacheth her, tells her ſhee is a dog; ſhe confeſſeth her baſenes, yet is not diſcouraged for all that, but ſtill reſteth upon the goodneſs and merciemercy of Chriſt, and is mightily reſolved to have merciemercy whatſoever befalleth her. Truth Lord, I confeſſe I am as bad as thou canſt term me, yet I confeſſe too that there is no comfort but from thee, and though I am a dog, yet I would have crumbes: Still ſhe laboureth to catch after mercy, and to lean and bear her ſelfe upon the favour of Chriſt, for the beſtowing thereof upon her. So it muſt be with every faithfull Chriſtian in this particular; he muſt roll himſelf upon the power and faithfulneſs, and truth of God, and wait for his mercy: (I will joyn them both together for brevities ſake, though this latter bee a fourth ſtep and degree of faith) I ſay, he muſt not onelyonly depend upon God, but he muſt wait upon the holy one of Iſrael.
The Text ſaith of Abraham, Heb. 6.15. That after he had patiently endured, he obtained the promiſe; he received the performance after he had a little waited for it. So the Prophet David, Pſal. 101.2. I will walke in the uprightneſſe of my heart till the Lord come to me: As if he ſhould ſay, If the Lord will abſent himſelf from me, and not reveal himſelf to me, yet wait I will, and deſire I will, and ſtill I will be hoping for the merciemercy of the Lord till he come to me. So it was ſaid of Simeon, that good old man, That he waited for the conſolation of Iſrael, Luke 2.25. Mine eies (ſaith David, Pſal. 119.123.) grow dim for the looking for thy ſalvation. He that belceveth makes not haſte, Iſai. 28.16. he makes haſt to obey, but makes not haſt to bring merciemercy from God.
The fifth ſtep of Abraham's faith appeared in this; Hee counted nothing too dear for the Lord, he was content to break through all impediments, to paſſe through all difficulties, whatſoever God would have, he had of him. This is the next ſtep that Abraham went; and this you ſhall finde Gen. 22. when God put him upon the tryall. The Text ſaith there, That God did tempt Abraham, did try what he would doe for him, and he bade him, Go, take thy ſon, thy onelyonly ſon Iſaac, whom thou loveſt, and ſtay him: And ſtraight Abraham went and laid his ſon upon an Altar, and took a knife to cut the throat of his ſon: So that Abraham did not ſpare his Iſaac, he did not ſpare for any coſt, he did not dodge with God in this caſe; if God would have any thing, hee ſhould have it whatſoever it were, though it were his own life, for no queſtion Iſaac was dearer to him then his own life. And this was not his caſe alone, but the faithfull people of God have ever walked the ſame courſe. The Apoſtle Paul was of the ſame ſpirit, Acts 20.22, 24. I know not (ſaith he) the things that ſhall befall me, ſave that the Holy Ghoſt witneſſeth in every Citie ſaying, That bonds and afflictions abide me: but none of theſe things move me, neither count I my life dear unto my ſelf, ſo that I might finiſh my courſe with joy, and the miniſterie which I have received of the Lord Jeſus, to teſtifie the Goſpel of the grace of God. Oh bleſſed ſpirit! here is the work of faith. Alas, when we come to part with any thing for the cauſe of God, how hardly comes it from us? But I, ſaith he, paſſe not, no, nor is my life dear unto me. Here I ſay, is the work of faith indeed, when a man is content to doe any thing for God, and to ſay, If impriſonment, loſſe of eſtate, libertie, life, come I paſſe not, it moveth me nothing, ſo I may finiſh my courſe with comfort. Hence it was that the Saints of God in thoſe Primitive times, Heb. 10.34. took joyfully the ſpoyling of their goods. Me thinks I ſee the Saints there reaching after Chriſt with the arms of faith, and how when any thing lay in their way, they were content to loſe all, to part with all, to have Chriſt. Therefore ſaith Saint Paul, Acts 21.13. I am rerdy not to be bound onelyonly, but alſo to die at Jeruſalem for the Name of the Lord Jeſus. Mark, rather then he would leave his Saviour, he would leave his life, and though men would have hindred him, yet was reſolved to have Chriſt howſoever, though he loſt his life for him: Oh let me have my Saviour, and take my life.
The laſt ſtep of all is this, When the ſoul is thus reſolved not to dodge with God, but to part with any thing for him: then in the laſt place there followeth a readineſſe of heart to addreſſe a mans ſelf to the performance of whatſoever dutie God requireth at his hands; I ſay, this is the laſt ſtep, when without conſulting with fleſh and blood, without hammering upon it, as it were, without aukwardneſſe of heart, there followeth a preſtneſs to obey God, the ſoul is at hand. When Abraham was called, Behold, ſaith he, here I am, Gen. 22.1. And ſo Samuel, Speak Lord, for thy ſervant heareth, 1 Sam. 3.9. and ſo Ananias, Behold, I am here Lord, Acts 9.10. The faithfull ſoul is not to ſeek, as an evill ſervant that is gone a roving after his companions, that is out of the way when his maſter ſhould uſe him, but is like a truſty ſervant that waiteth upon his maſter, and is ever at hand to doe his pleaſure. So you ſhall ſee it was with Abraham, Heb. 11. 8. When the Lord commanded him to goe out of his country, He obeyed, and went out, not knowing whither he went; he went chearfully and readily, though he knew not whither; as who ſhould ſay, if the Lord call, I will not queſtion; if he command, I will performe what ever it be. So it muſt be with every faithfull ſoule: we muſt blind the eye of carnall reaſon, reſolve to obey, though heaven and earth ſeem to meet together in a contradiction, care not what man, or what devill ſaith in this caſe, but what God will have done, doe it: This is the courage and obedience of faith. See how Saint Paul, in the place before named, Acts 21.12, 13. flung his ancient friends from him, when they came to croſſe him in the work of his miniſtry: They all came about him, and becauſe they thought they ſhould ſee his face no more, they beſought him not to goe up to Jeruſalem; Then Paul anſwered, What mean yee to weep, and to break my heart? as who ſhould ſay, it is a greif and vexation to my ſoule, that yee would hinder me, that I cannot goe with readineſſe to performe the ſervice that God requireth at my hands. The like Chriſtian courage was in Luther, when his friends diſſwaded him to goe to Wormes; If all the Tiles in Wormes were ſo many Devils, ſaid he, yet would I goe thither in the name of my Lord Jeſus. This is the laſt ſtep.
Now gather up a little what I have delivered. He that is reſolved to ſtoop to the call of God; to prize the promiſes, and breath after them; to reſt upon the Lord, and to wait his time for beſtowing mercy upon him; to break through all impediments and difficulties, and to count nothing too deare for God; to be content to performe ready and cheerful obedience; he that walketh thus, and treadeth in theſe ſteps; peace be upon him, Heaven is hard by, he is as ſure of ſalvation as the Angels are, it is as certain as the Lord liveth, that he ſhall be ſaved with faithfull Abraham, for he walketh in the ſteps of Araham, and therefore he is ſure to be where he is. The caſe you ſee is clear, and the point evident, that every faithfull man may, and muſt imitate faithfull Abraham.
It may be here imagined, that we draw men up to too high a pitch: and certainly, if this be the ſenſe of the words, and the meaning of the Holy Ghoſt in this place, what will become of many that live in the boſome of the Church? Will you therefore ſee the point confirmed by reaſon? The ground of this Doctrine ſtandeth thus; Every faithfull man hath the ſame faith, for nature and for work, that Abraham had; therefore look what nature his faith was of, and what power it had, of the ſame nature and power every true Beleevers faith is. Breifly thus; The promiſes of God are the ground upon which all true faith reſteth; the Spirit of God it is that worketh this faith in all beleevers; the power of the ſpirit is that that putteth forth it ſelfe in the hearts and lives of all the faithfull; gather theſe together; if all true beleevers have the ſame promiſes for the ground of their faith, have one and the ſame ſpirit to work it, have one and the ſame power to draw out the abilities of faith, then certainly they cannot but have the very ſelfe ſame actions, having the very ſelfe ſame ground of their actions. Every particular beleever (as the Apoſtle Peter ſaith, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that: There is a great deal of Copper-faith in the world, much counterfeit beleeving, but the Saints doe all partake of the like precious faith. As when a man hath but a Sixpence in ſilver, or a Crown in gold, thoſe ſmall pieces for the nature, are as good as the greateſt of the ſame metall; ſo it is with the faith of Gods Elect. And look as it is in graffing; If there be many Scions of the ſame kind graſſed into one ſtock, they all partake alike of the vertue of the ſtock; juſt ſo it is here: The Lord Jeſus Chriſt is the ſtock, as it were, into which all the faithfull are grafted by the ſpirit of God and faith; therefore whatſoever fruit one beareth, another beareth alſo: howſoever there may be degrees of works, yet they are the ſame for nature. As a little Apple is the ſame in taſt with a great one of the ſame tree, even ſo every faithfull man hath the ſame holineſſe of heart and life, becauſe he hath the ſame principle of holineſſe. The fruit indeed that one Chriſtian bringeth forth, may be but poor and ſmall in compariſon of others, yet it is the ſame in kind: the courſe of his life is not with ſo much power and fulneſſe of grace, it may be, as anothers, yet there is the ſame true grace, and the ſame practiſe in the kind of it for truth, however in degree it differ.
Here by way of caution I will ſuggeſt too things to you.
1. That howſoever all beleevers have the ſelfe ſame nature of faith, yet all muſt not look to have the ſame meaſure of faith, and the ſame degree of works.
2. That faith doth not performe all its works at one time, but groweth to a ripeneſſe upon ſeverall occaſions. A Child is a perfect man in regard of parts, though not of degrees: he is able to eat, and to ſee, though he cannot walk and talk; yet becauſe he hath a reaſonable ſoule as well as others, he will walk and talk like others in due time: So howſoever many of the Saints of God have not attained to thoſe great actions of grace that others have, yet having the ſame ſpirit and principle of grace within, they ſhall be inabled hereafter to a further diſcharge of thoſe holy ſervices that God requireth. Thus you ſee the point confirmed by reaſon; if all the Saints of God are ingraffed into Chriſt indifferently, if all have the ſame ground of faith, and the ſame ſpirit to work it, and to make it work, they muſt needs have the ſame actions and fruits of faith, becauſe (I ſay) they have the ſelfe ſame cauſes of their faith.
Let us now come to ſee what benefit we may make to our ſelves of this point, thus proved and confirmed: And certainly the Uſe of this Doctrine is of great conſequence. In the firſt place it is a juſt ground of Examination: For if it be true (as it cannot be denyed, the reaſons being ſo ſtrong, and arguments ſo plain) that every ſonne of Abraham followeth the ſteps of Abraham, then here you may clearly perceive who it is that hath ſaving faith indeed, who they be that are true Saints, and the ſonnes of Abraham. By the light of this truth, by the rule of this doctrine, if you would ſquare your courſes, and look into your converſations, you cannot but diſcern whether you have faith or no. That man whoſe faith ſhe weth it ſelfe, and putteth it ſelfe forth in its ſeverall conditions agreable to the faith of Abraham, that man that followeth the footſteps of the faith of Abraham, let him be eſteemed a faithfull man, let him be reckoned for a true beleever. But if any mans faith doe not this, but be contrary unto, or fall ſhort of this in the truth (I ſay, not in the meaſure) of it, certainly it is counterfeit, it is Copper-faith. O the world of counterfeit faith then, that is in the Church at this day! It was the complaint of our Saviour Chriſt, that when he ſhould come, he ſhould ſcarce finde faith on the earth, Luke 18.8. as if he ſhould ſay, It will be ſo little, and ſo rare, that one ſhall hardly know where to find a faithfull man. It was the complaint of the Pſalmiſt of old, and is moſt true of theſe times, that the faithfull faile from among the children of men, Pſal. 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1. Many have a fancie of faith, yet upon the tryall we ſhall find that there are but few, even of thoſe that are intereſted in the title of Chriſtians, and live in the boſome of the Church, that have any right or title to the Lord Jeſus, and the promiſes of God revealed in the Church. Let us try a few.
And firſt, this falleth marvellous heavy upon, and caſteth out all ignorant perſons, that were never inlightned, never quickned, never had their mindes informed, touching Chriſt and the promiſes. Alas, they know not what faith meaneth, and what Chriſt meaneth; and how can theſe walk in the footſteps of the faith of Abraham, when they never ſaw the way of Abraham? But let them goe; my heart pittieth them; I rather chuſe to grapple with thoſe that think themſelves in a better eſtate and condition.
And the firſt of this rank are profane perſons, thoſe that live and lie in ſinne, in Sabbath-breaking, ſwearing, drunkenneſſe, adultery, and the like. The caſe of ſuch is clear and evident; Theſe are ſo farre from treading in the ſteps of Abraham, that they hate purity, and holineſſe, and goodneſſe: And as for theſe (if any ſuch be here) let them not be deceived, but let me tell them out of Gods Word, that as yet they have not faith, as yet they are not the ſonnes of Abraham: What they may be, I know not; I leave them to the Lord, and wiſh them a ſight and apprehenſion of their own condition, and that they may be brought out of that gall of bitterneſſe wherein they are: but as yet, I dare ſay, they are not the ſonnes of Abraham. Whoſe ſonnes are they then? My brethren, I am loth to ſpeak it, and I will not; men will not beare theſe words from us, but think that we goe beyond our commiſſion: for my own part, my ſoule trembleth to think of them, their caſe is ſo fearfull: The Lord therefore ſhall ſpeak, and I will ſay nothing. Look into John 8. The Scribes and Phariſees came to Chriſt, and began to quarrell with him, and to provoke him to ſay many things, that they might catch him in his ſpeech, oppoſing our Saviour in the courſe of his miniſtry, and labouring to ſuppreſſe his Doctrine: mark how Chriſt reaſoneth there; I doe (ſaith he) the works of my Father; Yee doe the deeds of your father. But, ſay they, Abraham is our father; and again, We be not born of fornication; we have one Father, even God; but mark our Saviours anſwer, verſe 44. Yee are of your father the Devil, and the luſts of your father yee will doe. Thus Chriſt ſpeakes to the Scribes and Phariſees, great men of place, and of great abilities; You, of your father Abraham? No, you are of your father the Devill. My brethren, I will not ſay it; I beſeech you be not offended; it is the Lord that ſpeaks, and I would fain know that man that date contradict his Word; the caſe is clear, and the Lord will make it good upon his ſoule in another world. His luſts (ſaith Chriſt) you doe: What are thoſe? He is an accuſer of the brethren; ſo are theſe: He crieth out againſt, and oppoſeth the purity of Religion; ſo doe theſe men exclaime againſt the niceneſſe and preciſeneſſe of Chriſtians, and blame thoſe that are holy and ſincere: The Devill continued not in the truth; no more doe theſe, they are not governed by the truth, they ſtoop not to it, they yeeld not obedience to it: The Divell is a lyer, and ſpeaketh not the truth; ſo theſe men are contented to lie ſhamefully of their brethren, to broach ſcandalous things of thoſe that they know to be holy and ſincere: In a word, the Devill is malicious, and envious; ſo are all theſe profane ones, deſperate, unreaſonable creatures, that caſt off Gods commands, that neglect the Ordinances, and wallow in the mire of their ſins, that hate the ſinceritie and power of Relgion, that envie and malign the true profeſſors of godlineſs: If the Devill himſelf were incarnate he could doe no more; and ſurely if there were ever a child like the father, theſe are like him: I will ſay nothing, the Lord himſelf ſpeak to your conſciences.
Yea, but you will ſay, It is true, Chriſt knew who were the children of the Devill; but can you diſcern them?
I ſay nothing, but I can tell you how you may diſcern them: A child of the Devill doth not go inviſible, but may be known, and the Apoſtle tels you, 1 Joh. 3.10. In this the children of God are manifeſt, and the children of the Devill: Mark that, Whoſoever doth not righteouſneſſe is not of God, neither he that loveth not his brother. I obſerve three things in this Text:
1. That there are children of God, and children of the devill.
2. That a man may know them: The Text ſaith ſo plainly, they are not my own words; Conſult I beſeech you with the place, In this the children of God are manifeſt, and the children of the Devill.
3. How a man ſhall know a child of the Devill: He that worketh not righteouſneſs, and he that hateth his brother, is of the devill.
Hee that worketh not righteouſneſſe; that is, he that is not willing and contented, conſtantly to take up a Chriſtian courſe, to walk according to the rule of Gods word, to abſtain from all filthineſs of the fleſh and ſpirit, to live in all holineſs of life and converſation, to ſtudie and indeavour to keep a good conſcience in all things both towards God, and towards men: and he that loveth not his brother: That is, he that hateth holineſs where he ſees it, that hates a good man, and one that is ſincere, whoſe colour riſeth at ſuch a one, where ever he meets him; who can brook a drunkard, or a ſwearer, or an adulterer; but cannot endure a righteous man, a holy man, one that makes conſcience of his waies: If there be any ſuch in this Congregation, I deſire to ſpeak a word to them in the name of the Lord; Let them conſider that what I ſpeak is not my own, and I profeſle that what I ſay is not out of paſſion, or a deſire to ſlander any; but the deſire of my ſoul is, that they may come to the knowledge of the truth, that they may be ſaved.
You therefore that are given to theſe ſins, and are walking in this way of death, conſider and bethinke your ſelves, and ſay to your ſelves; Oh Lord, how neerly doth this I have heard this day concern me! Alas, I thought not of this before. I am one that never was a worker of righteouſneſs in all my life, I am one that have hated the ſervants of God, that have ſcorned and loathed the puritie of Religion, and now the Lord hath ſaid it, Chriſt hath ſpoke it, his word hath ſpoke it, that I am the child of the Devill: Alas, it is too too manifeſt to my ſelf, that ſuch a one I am, and God knoweth it much more: What ſhall I doe? Now I pray thee, go thy waies home, break off thy ſins by repentance, and labour to make thy peace with God forthwith, and of the ſon of the Devill to be the Son of God; be mightie with God in prayer to make you his child. And this is all I have to ſpeak to theſe.
2. Let me go further, and you ſhall ſee more then theſe cut off from being the ſons of Abraham; And ſurely if Abraham ſhould come down from heaven, he might complain that there were very few of his ſons to be found upon the earth. In the next place therefore take a taſte of the civilized profeſſors, ſuch as are not as other men; no common ſwearers, no profaners of the Sabbath, no drunkards, and the like: Theſe men thinke that they go neer indeed to the ſteps of Abraham, yet give me leave to ſcan theſe a little, I pray, and to try them.
Abraham (you know) did not ſtick with God when hee called him, but was content to be under the command of God and to yeeld to him in every thing. Take now one that hath not the power of godlineſs in his heart; he keepeth, it may be, his fingers from filching and ſtealing, abſtains from the groſſe acts of ſin, and from open profaneneſſe; but what ſtrength of grace is there in his ſoul? What mortification ſhall you finde of his ſecret luſts? What ſubduing of ſin within? Alas, aske him what ruleth him, at whoſe command he is, at whoſe call he cometh: I appeal to the ſouls and conſciences of all ſuch men; The command of God calleth, and covetouſneſs calleth, which of theſe is followed? The Lord ſaith to the worldling, come out of thy counting-houſe, and goe to prayer, come and hear my word; the Lord calls to the Gentleman, forſake thy pleaſures and thy ſports, and humble thy ſelfe in ſackcloth and aſhes; and the Lord calleth for theſe things, the times call for them, who is obeyed? Whoſe commands doe you ſtoop unto? Is there any command diſobeyed but Gods? If a man preſume on any it is on the Lord: Profits, pleaſures, worldly buſineſs muſt be attended, whether the Lord be pleaſed or no, or whether the duties he requireth be performed or no. You that are Gentlemen and Tradeſmen, I appeal to your ſouls, whether the Lord and his cauſe is not the loſer this way: Doth not Prayer pay for it? Doth not the Word pay for it? Are not the Ordinances alwaies loſers, when any thing of your own cometh in competition? Is it not evident then, that you are not under the command of the word? How doe you tremble at the wrath and threatnings of a mortall man? and yet when you hear the Lord thunder judgements out of his Word, who is humbled? When he calls for faſting and weeping, and mourning, who regards it? Abraham, my brethren, did not thus, theſe were none of his ſteps; no, no, he went a hundred mile off of this courſe. The Lord no ſooner ſaid to him, Forſake thy countrie, and thy kindred, and thy fathers houſe, but he forſook all, neither friend, nor father, prevailed to detain him from obedience, but he ſtooped willingly to Gods command.
Look again to the fifth note and ſtep of Abrahams faith, and trie your ſelves a little by that. Are you content to run any hazard for the cauſe of God? To ſpare nothing from him? As Abraham withheld not Iſaac from God when he required him, ſo are you contented likewiſe to with hold, no, not the deareſt thing you have when God calls for it. If the Lord put you to the tryall, to undergoe trouble, loſſe of goods, impriſonment, baniſhment, are you content to ſtoop to theſe things? to give way and to break through all impediments? Judge your ſelves: If it be ſo, it is well. But let your conſciences ſpeak, nay, let your lives and converſations ſpeak; Doe they not ſhew the contrary? Doth not the very name of danger, the ſight of it a afar off, the voice of ſome great man daſh all your forwardneſſe out of countenance? Nay, if an Iſaac come and complain, that thoſe and thoſe things muſt be provided for, and cry out, Alas, if you take this courſe, what will become of wife and children and family, all muſt to ruine, you preſently give over your profeſſion. Did Abraham doe thus? No, he did not ſo: and I beſeech you, thinke of it; if you were the children of Abraham, you would not, you could not, you durſt not doe ſo.
There are yet a third ſort that come ſhort of being the ſons of Abraham, and they are the cloſe-hearted Hypocrites. Theſe are a generation that are of a more refined kinde then the laſt, but howſoever they carry the matter very covertly, yea, and are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus far, to be content to part with any thing, and outwardly to ſuffer for the cauſe of God, to part with divers pleaſures and luſts, and to perform many holy ſervices: But here is the difference between Abraham and theſe men: Abraham forſook his goods and all, but your cloſe-hearted Hypocrites have alwaies ſome God or other that they doe homage to, their eaſe, or their wealth, or ſome ſecret luſt, ſomething or other they have ſet up as an I doll within them, and ſo long as they may have, and injoy that, they will part with any thing elſe. But thou muſt know, that if thou be one of Abrahams children, thou muſt come away from thy gods, thy god of pride, of ſelf-love, of vain-glory, and leave worſhipping of theſe, and be content to be governed alone by God and his truth. This ſhall ſuffice for the firſt Uſe, I cannot proceed further in the preſſing thereof, becauſe I would ſhut up all with the time.
The ſecond Uſe is a word of inſtruction, and it ſhall be but a word or two; That it all the Saints of God muſt walk in the ſame way of life and ſalvation that Abraham did, then there is no by-way to bring a man to happineſſe. Look what way Abraham went, you muſt goe; there is no more wayes: the ſame courſe that he took muſt be a coppy for you to follow, a rule, as it were, for you to ſquare your whole converſation by: There is no way but one to come to life and happineſſe. I ſpeak it the rather, to daſh that idle deviſe of many carnall men, that think the Lord hath a new invention to bring them to life, and that they need not to goe the ordinary way, but God hath made a ſhorter cut for them. Great men, and Gentlemen, think God will ſpare them; what, muſt they be humbled, and faſt, and pray? that is for poor men, and mean men: their places and eſtates will not ſuffer it; therefore ſurely God hath given a diſpenſation to them. And the poor men, they think it is for Gentlemen, that have more leaſure and time: alas, they live by their labour, and they muſt take paines for what they have, and the refore they cannot doe what is required. But be not deceived: if there be any way beſides that which Abraham went, then will I deny my ſelfe: but the caſe is clear, the Lord faith it, the Word faith it; the ſame way, the ſame footſteps that Abraham took, we muſt take, if ever we will come where Abraham is. You muſt not baulk in this kind, whoever you are; God reſpecteth no mans perſon: if you would arrive at the ſame haven, you muſt ſaile thorough the ſame ſea; you muſt walk the ſame way of grace, if you would come to the ſame kingdome of glory. It is a conceit that harboureth in the hearts of many men, nay, of moſt men in generall, ſpecially your great wiſe men, and your great rich men, that have better places and eſtates in the world then ordinary; What, think they, may not a man be ſaved without all this adoe? what needs all this? is there not another way beſides this? Surely, my brethren, you muſt teach our Saviour Chriſt, and the Apoſtle Paul another way; I am ſure they never knew other: and he that dreameth of another way, muſt be content to goe beſide. There is no ſuch matter as the Devill would perſwade you: it is but his deluſion to keep you under infidelity, and to ſhut you up to deſtruction under falſe and vain conceits. The truth is, here is the way, and the onelyonly way, and you muſt walk here if ever you come to life and happineſſe: therefore be not deceived, ſuffer not your eyes to be blinded, but know, what Abraham did, you muſt doe the ſame, if not in action, yet in affection: If God ſay, forſake all, thou muſt doe it, at leaſt in affection; thou muſt ſtill wait upon his power and providence, yeeld obedience to him in all things, be content to ſubmit thy ſelfe to his will. This is the way you muſt walk in, if you ever come to heaven.
The laſt Uſe ſhall be a Uſe of Comfort to all the Saints and people of God, whoſe conſciences can witneſſe that they have laboured to walk in the uprightneſſe of their heart as Abraham did. I have two or three words to ſpeak to theſe.
Be perſwaded out of the Word of God, that your courſe is good, and goe on with comfort, and the God of Heaven be with you; and be ſure of it, that you that walk with Abraham ſhall be at reſt with Abraham, and it ſhall never repent you of all the paines that you have taken. Happily it may ſeem painfull and tedious to you; yet, what Abigail, ſaid to David, let me ſay to you: Oh, ſaith ſhe, let not my Lord doe this: when the Lord ſhall have done to my Lord according to all the good that he hath ſpoken concerning thee, and ſhall have appointed thee Ruler over Iſrael, this ſhall be no greife unto thee, nor offence of heart, that thou haſt ſhed blood cauſeleſſe, or that my Lord hath avenged himſelfe, 1 Sam. 25.30, 31. My brethren, let me ſay ſo to you; You will finde trouble and inconveniencies, and hard meaſure at the hands of the wicked in this world; many Nabals and Chins will ſet themſelves againſt you; but goe on, and beat it patiently; know it is a troubleſome way, but a true way, it is grievous but yet good, and the end will be happy; it will never repent you, when the Lord hath performed all the good that he hath ſpoken concerning you. Oh! to ſee a man drawing his breath low and ſhort, after he hath ſpent many houres and dayes in prayer to the Lord, grapling with his corruptions, and ſtriving to pull down his baſe luſts, after he hath waited upon the Lord in a conſtant courſe of obedience; take but ſuch a man, and ask him, now his conſcience is opened, whether the wayes of holineſſe and ſincerity be not irkſome to him, whether he be not grieved with himſelfe for undergoing ſo much needleſſe trouble (as the world thinks it) and his ſoul will then clear this matter; it is true, he hath had a tedious courſe of it, but now his death will be bleſſed; he hath ſtriven for a Crown, and now behold a Crown; now he is beyond the waves; all the contempts, and impriſonments, and outrages of wicked men, are now too ſhort to reach him; he is ſo farre from repenting, that he rejoyceth and triumpheth in reflecting back upon all the pains, and care, and labour of love, whereby he hath loved the Lord Jeſus, in ſubmitting his heart unto him. Take me another man, that hath lived here in pompe and jollity, hath had many livings, great preferments, much honour, abundance of pleaſure, yet hath been ever careleſſe of God and of his Word, profane in his courſe, looſe in his converſation, and ask him upon his death-bed, how it ſtandeth with him; Oh! woe the time, that ever he ſpent it as he hath done: now the ſoule begins to hate the man, and the very ſight of him, that hath been the inſtrument with it in the committing of ſinne: now nothing but gall and wormwood remaineth; now the ſweetneſſe of the Adulterers luſt is gone, and nothing but the ſting of conſcience remaineth; now the covetous man muſt part with his goods, and the gall of Aſpes muſt ſtick behinde; now the ſoul ſinks within, and the heart is overwhelmed with ſorrow. Take but theſe two men, I ſay, and judge by their ends, whether ever it will repent you that you have done well, that you have walked in the ſteps of the faith of Abraham. My brethren, howſoever you have had many miſeries, yet the Lord hath many mercies for you. God dealeth with his ſervants, as a father doth with his ſon, after he hath ſent him on a great journey to doe ſome buſines, & the weather falleth foul, and the way proveth dangerous, and many a ſtorm, and great difficulties are to be gone through; oh how the heart of that father pittieth his ſon! how doth he reſolve to requite him, if he ever live to come home again; what preparation doth he make to entertain, and welcome him; and how doth he ſtudy to doe good unto him! My brethren, ſo it is here; I beſeech you, think of it, you that are the Saints and people of God: You muſt finde in your way many troubles and greifes, (and we ought to find them) but be not diſcouraged; the more miſery, the greater mercy. God the father ſeeth his ſervants: and if they ſuffer and indure for a good conſcience, as his eye ſeeth them, ſo his ſoul pittieth them, his heart bleeds within him for them, that is, he hath a tender compaſſion of them, and he ſaith within himſelfe, Well, I will requite them if ever they come into my Kingdome; all their patience, and care, and conſcience in walking in my wayes, I will requite, and they ſhall receive a double reward from me, even a Crown of eternall glory. Think of thoſe things that are not ſeen; they are eternall: the things that are ſeen are temporall, and they will deceive us: let our hearts be carried after the other, and reſt in them for ever.
FINIS.
CULPABLE IGNORANCE, OR THE Danger of Ignorance UNDER MEANES.
By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.
2 THES. 1.7, 8.
The Lord Jeſus ſhall be revealed from heaven, with his mighty Angels, In flaming fire taking vengeance of them that know not God, and which obey not the Goſpel of our Lord Jeſus Chriſt.
LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold in Pauls Church-yard, 1651.