A Christians Duty and Safety in Evil Times, Sermon 3

A Christians Duty and Safety in Evil Times · Sermon 3

p. 95A CHRISTIANS great Enquiry.

Text. Acts 16.30, 31.

And ſaid, ſirs, what muſt I doe to be ſaved? And they ſaid, beleive on the Lord Ieſus Chriſt, and thou ſhalt bee ſaved.

THis Text is propounded by way of interrogation; the manner of its compoſure intimates, that it is the Ebulition of a perplexed mind, the Quere of a diſtempered, and diſtreſſed ſoul, and that about a buſineſſe of the greateſt moment in the World. There are many critical, curious, and controverſial p. 96Queſtions, that men enquire after in theſe daies: But this Queſtion that the poor Jaylor here asked, is a Queſtion of the greateſt concernment that ever can bee made by any man; It was no leſſe then this, what he might doe to be ſaved?

The Queſtion ſeems to be the expreſſion of a man in great anguiſh, and conſternation of mind, and truly the matter the Queſtion is about, is ſuch as might trouble all the World: As a grave Divine anſwered one that came unto him, ſaying, Sir, I am troubled about my Salvation; ſaith hee, freind it is a buſineſſe that might trouble all the World. So here this poor man cries out to Paul and Silas, what muſt I doe to be ſaved?

I ſhall not ſpend time about the Explication, but ſhall diſpatch what I have to ſay, in a practical proſecution of theſe words. Before I come to the points of Doctrin I intend to handle; There are 3 concurrent circumſtances about the words, from whence 3 p. 97Obſervations will ariſe.

1 From the conſideration of the condition of the man that propounds this ſerious Queſtion, a Iaylor, a calling in thoſe times eſpecially, full of infamy, becauſe the followers of Chriſt were moſt of all in bonds, when Oppreſſors, and men of violence eſcaped free; yet behold a Iaylor the object of pardoning mercy. Hence Obſerve:

1 Obſervation From the condition of the man that propounds this Queſtion.That men of the moſt deſpicable condition in the World, may become the objects of Gods pardoning mercy. Salvation is not impailed within the rank of the rich, and honourable of the World, but ſometimes men of the loweſt rank, become the objects of Gods mercy. Pardoning grace reacheth ſometimes to the vildeſt, and moſt notorious ſinners in the World. Chriſt came not to call the righteous, Mark 2.17Mark 2:17but ſinners to repentance.

2. From the conſideration of the occaſion or manner of this Jaylors converſion, for it is ſaid, In the night p. 98there was a great Earth-quake in the priſon, and the Keeper awakened out of his ſleep, and when he aroſe, he ſaw all the priſon doores open, and thinking that all the priſoners had been gone, hee was in great perplexity of minde, ſearing what would befall him. Now God made this a means, to cauſe this man to look after Salvation, ſo that although he thought the eſcape of the priſoners might occaſion the loſſe of his life, yet his care now was, what he might doe to ſave his ſoule, he ſaid, Sirs, what muſt I doe to bee ſaved. Hence obſerve:

2 Obſervation. from the occaſion of the Iaylors Converſion.That God by his providence, doth many times ſo bring it about, that affliction ſhall bee a means to make men look after Salvation. Had not this poor man thought that he had loſt his priſoners, God knowes whether hee had not loſt his ſoul, whether ever hee would have enquired after Salvation. I have read of a Scotiſh Divine, who being in a great fitt of ſickneſſe, did bleſſe God for it, for ſaith hee, this p. 99ſickneſſe of my body, hath been a means to ſave my ſoul. It is uſual with God to make afflictions of one kinde, or other, inſtrumental to make men enquire after Salvation.

3. The next thing to be conſidered is, the great alteration that this providence made in the Jaylor. The poor man before was troubled to think that his priſon doors were opened, and it is ſaid, verſe 27. That hee drew his ſword, and would have killed himſelfe. But now we finde no more talk of killing of himſelfe: But all his care was, how to ſave his ſoul: Hence obſerve.

3 Obſervation. from the great alteration that this providenc made in him.That when once men come to make a dilligent enquiry after Heaven, there will then appear a great alteration in their paſſions, and affections. This mans fear, and care was not now, how to get his priſoners again; But his care now was, what he ſhould doe that he might no longer be a priſoner to Satan; not how to keep other men in bonds, but what hee ſhould doe to p. 100free himſelfe from the Devils bonds. Oh the wonderful change that Converſion workes in the ſoule! It doth not only change the converſation, but the very paſſions, and affections are changed.

Theſe Obſervations are only tranſient, and not directly intended in the Text.

Now I ſhall come to handle both the Enquirie that the Jaylor makes, and the Reſolve that the Apoſtle gives.

Firſt, The Jaylors Enquirie, Sirs, what muſt I do to be ſaved?

This Queſtion, The Iaylors Enquirie ariſeth both from feare and hope.or perplexed Quere, doth ariſe from a two-fold ſpring, or from two kinde of paſſions, or affections in man.

1. It doth ariſe from Feare. The man came in trembling and ſaid, from FearSirs What ſhall I doe? Enquiries, when they are vehement, have mixtures of feare with them. As if hee ſhould have ſaid, I may looſe my life, and my ſoul too, oh but Sirs, tell me how I p. 101may ſave my ſoule, and then no matter for my life. There was a mixture of fear in this Quere, what muſt I do by reaſon of the Evil I have done.

2 It flowed from the affection of hope; from HopeThere would never have been Enquitie made, if there had not been ſome hopes of mercy. The Queſtion, what muſt I doe? argues ſome meaſure of hope: After impoſſibillities we make no Enquirie; wee make no Enquirie how wee may climbe up to Heaven, how we may fly like a bird in the aire, becauſe theſe things are not poſſible to be done. But the things that are attainable, are the objects of our Enquirie: Now, what muſt I do? argues that there was ſome hopes in this mans breaſt.

The Text containes in it theſe two particulars; Two parts in the Text1. The Quere of a perplexed ſoule, What muſt I doe to bee ſaved? 2. A full and ſatisfactory Anſwer to this Q…aere, Beleive on the Lord Ieſus Chriſt, and thou ſhalt bee ſaved.

p. 102Now before I give you the point of Doctrine, 6 Particulars obſervable from the form of ſpeech he uſed.from the Jaylors Quaere, obſerve theſe ſix particulars about the manner and form of the Expreſfion.

1. He doth not ſay, what evil ſhall I doe? he that had done ſo much evil already, would not add ſin, to ſin: But he ſayth, what good ſhall I doe.

2. He doth not ſay, what good words ſhall I ſpeak? or what good profeſsion ſhall I make? But what good ſhall I doe. It is not good words, it is not a good profeſſion which will bring a man to Heaven: many cryed Lord, Lord, that never entred into the Kingdome of Heaven.

3. It is not ſaid, what may I doe, as if it were indifferent whether he might do it, or no: But he ſaw there was a neceſſity of doing ſomewhat, what muſt I doe?

4. It is not ſaid, what muſt another man doe? but what muſt I doe? As I cannot live by the food that another man ears, ſo I cannot go to Heaven by p. 103the grace which another man acts.

5. It is not ſaid, what muſt I know? but, what muſt I doe? There are many times high flowen ſpeculations in mens minds, when there are no gracious diſpoſitions in their hearts. But it is not knowing, but doeing that will bring a man to Heaven. Iohn 13.17John 13:17If ye know theſe things, happy are ye if ye do them. The Devils know more then all the ſons of men; they know much good, but they doe much evil.

6. It is not ſaid, what muſt I doe to get my priſoners again? but, what muſt I doe to get to Heaven, to ſave my ſoul? And this indeed is the Enquirie, above all Enquirings. Thus you have ſome advertizements from the form of expreſſion here uſed by the Jaylor.

Doctrin The Obſervation is this: viz. That above all things in the World, this is the moſt needfull thing for the ſons of men to make Enquiry after, namely, what they muſt do to be ſaved.

In the handling of this propoſition, p. 104I ſhall firſt premiſe ſome Cautions, ſecondly, give you ſome Reaſons, and then Apply it.

The Cautions are three. 1 Caution No man is not ſaved for doing.Firſt, Though it be the moſt needfull thing in the World, for the ſons of men to make Enquirie after this, viz. what they muſt doe to be ſaved, yet take this Caution, viz. That though we muſt Enquire what wee muſt doe, yet wee muſt not expect to be ſaved by doing. A full expreſſion to this purpoſe there is in Iob 7.20. I have ſinned, what ſhall I doe unto thee, O thou Preſerver of men? The interrogation implies an abſolute negation; what ſhall I doe? that is, I can doe nothing to ſatisfie thy juſtice, to pacifie thy wrath, or procure thy love, and favour; Lord I have greivouſly ſinned againſt thee, and if thou lookeſt for reparation and ſatisfaction at my hands, I am no way able to make it. Iob ſpeaks like a poor forlorne, broken debter, to his rich and incenſed Creditor, areſting him for his debt, which he is no way able p. 105to ſatisfy, and therefore hee throwes himſelfe at his feet, and cries out, Sir, I confeſſe, I owe you much, but I have nothing to pay, I am not able to make you the leaſt ſatisfaction, for what I owe you. Thus it is with all man kind ſince the fall of Adam, God intruſted Us with a great ſtock, but we have loſt all, and are become banckrupts deeply indebted, we owe a thouſand times ten thouſand Tallents unto God; and of our ſelves are not able to make the leaſt ſatisfaction unto his Divine Majeſty, for all the wrong and diſhonour we have done unto him by our ſins; we may indeed doe ſomething to God as a payment of our duty, but we can do nothing as a payment of our debt which we owe unto him. Therefore though there muſt be Enquirie made, what muſt I doe to bee ſaved? yet remember this, that no man is ſaved for doeing.2 Caution no man is ſaved with out doing.

Though no man is ſaved for doeing, yet Enquiry muſt be made, what muſt I doe? becauſe no man can bee ſaved p. 106without doeing; according to that ſaying of Saint Auſtin, Though God made thee without thy ſelfe, yet hee will not ſave thee without thy ſelfe. Indeed my doeing is not the cauſe of God's ſaving of me, but it is a cauſe without which God will not ſave me; God ſaves no man for his doeing, yet God will not ſave any man without his doeing: God is not ſo prodigall of Heaven, as to throw it into thoſe mens laps that will take no paines for it. Heaven is a Goal, and unleſſe you run you ſhall never obtain it: Heaven is a Crown of Life, but unleſſe you be faithfull to death, you ſhall never weare it.

A third Caution is this, 3 Caution Heavenly care doth not exclude lawfull worldly careThat Enquiry after Salvation, doth not exclude lawfull Enquiry and care after worldly things: God did never intend that Heaven ſhould ſo monopolize and impaile your care and enquiry, as that you ſhould look after nothing but Heaven; you may have Heaven and the World too: You p. 107need not doe as Socrates did, Socrateswho becauſe his Eſtate did hinder him from ſtudying Philoſophy, therefore he threw it all into the Sea, and ſaid, I will deſtroy thee, leſt thou ſhouldeſt deſtroy mee. You need not caſt away your Eſtate, you may make Enquirie after the things of the World and Heaven too; alwaies provided, that your firſt and chiefeſt care bee after Heaven, & heavenly things, and your worldly care ſubordinate thereunto. Theſe are the Cautions.

Now the Reaſons of the point follow.

Firſt, 1 Reaſon From the Soules excellencywe ſhould above all things make Enquirie what wee muſt doe to be ſaved, becauſe the Soul is the moſt excellent thing in the World: it is clothed in Scripture with this Epethite, the precious Soul. The Bodie is but the ſhell, the Soul is the Pearl; the Bodie is but the caſe, the Soul is the jewell: therfore make it thy great work, how to ſave thy Soul, becauſe it carries a greater excellencie with p. 108it, then all the world beſides. Iulius Caeſar was wont to ſay of Cicero, that he was negligent in things belonging to himſelfe, but diligent in things concerning the Commonwealth; So ſhould we be negligent in things concerning our Bodies in compariſon of things concerning our Soules.

Secondly, 2 Reaſon Heavenly care is the leady way to bodily welfarethe Enquirie after the Soules ſafety, is the ready way to procure the welfare of the Bodie: There is no man is wiſe for himſelfe, if he be not wiſe for his Soul: Math. 6.33. But ſeek yee firſt the kingdom of God, Math. 6.33Matt 6:33and his Righteouſneſſe, and all theſe things ſhallbe added unto you. Make it your great bargain, to buy Heaven, and God will caſt in the world as paper and pack-thred, over and above; as Riches and Honour were given unto Solomon, 1 King. 3.121 Kgs 3:121 Kings 3.12. Indeed God will not alwaies give the partiticular temporall bleſſings that you crave, or think you ſtand in need of, for he knoweth what wee want better than we our ſelves; but though hee p. 109doth not alwaies heare us according to our will, Deus non ſemper audit ad voluntatem vel volupta tem, ut eſmper exaudiat ad ſalutemyet he alwaies heares us according to our wants: for ſaith the Apoſtle, 1 Tim. 4.8. godlineſſe hath the promiſe of the life that now is, and of that which is to come. Of the bleſſings of this life conditionally, ſo far as they conduce to our good; but of the life to come abſolutely. It is a notable paſſage that we read of Exod. 1.21. And it came to paſſe, Exod. 1.21Exod 1:21becauſe the Midwives feared God, that Hee made them houſes. The Midwives feared God, and God took care for them. Doe thou take care of thy Soul and God will take care of thy Body.

Thirdly, 3 reaſon From the devils care to deſtroy the ſoulmake Enquirie to ſave thy Soul, becauſe there is ſo much Enquirie made by the Devill to deſtroy thy Soul, 1 Pet. 5.8. Be ſober and vigilant, 1 Pet. 5.8.1 Pet 5:8becauſe your adverſary the Devill as a roaring Lion walketh about ſeeking whom hee may devour: in the originall it is, whom he may drink up at one draft. Satan envies our reſtored condition, that we ſhould enjoy p. 110that Paradiſe of Bliſſe which once he had, and out of which he was caſt; and therefore it is that he is become our irreconcileable Enemie, and is continually tempting and diſturbing of us, out of his infinite hatred of God and goodneſſe: As the Leopard beareth ſuch a naturall hatred againſt men, that if he ſee but the picture of a man, he will tear it to pecces; ſo the Devill if he ſees but the image of God in us, by all meanes ſeeks to deſtroy us. ChryſoſtNow Chryſoſtome ſaith, If the Devill doth watch, wilt thou ſleep? if the Devill doth goe about, wilt thou ſit ſtill? if the Devill doth make Enquirie what ſoules he may devoure and damn, why then ſhould not the ſonnes of men make it their work to enquire how to ſave their ſoules?

Fourthly, 4 Reaſon If thou Ioſeſt thy ſoule, thou loſeſt allmake this Enquirie, becauſe if thou loſeſt thy Soul, thou haſt the greateſt loſſe that is imaginable, there is not a loſſe beyond it. To loſe the Soul, is to bid farewell to God, farewell to Chriſt, farewell to p. 111a Kingdom, and farewell to all ſociety with Saints and Angels, for ever and ever: O that word ever is the great aggravation of this loſſe: it is a loſſe not to be repaired. Loſe thy Soul, and thou loſeſt all; it is a laſting loſſe, a loſſe that is irrecoverable. It is a good Obſervation that Chryſoſtom hath, ſaith hee, ChryſostNature hath ſo ordered the parts of the body, that a man hath two eyes, two hands, two feet, and two eares; ſo that if a man doth loſe one eye, he can ſee with the other; or loſe one leg, hee can goe with the other; or loſe one hand, he can work with the other; or loſe one eare, he can heare with the other: But (ſaith he) God hath given thee but one Soul, and if thou loſeſt that, thou loſeſt all. O that the conſideration hereof, would cauſe you to make this Enquiry, what muſt I doe to ſave my Soul?

I now come to make ſome Uſefull Application: If it be ſo, 1 Ʋſe for rebuke of 3 ſorts of menthat above all things in the world, you ſhould make this your great Enquirie, what p. 102muſt I doe to bee ſaved? Then this is for Rebuke to thoſe that make aſſiduous Enquirie about matters of leſſer moment, Firſt, thoſe that enquire only after Notionall Queſtionsbut never make Enquirie a bout matters of Salvation. There are a multitude of men in this age, that puzzle themſelves, and trouble their mindes with Notions, and Criticall Queſtions, but never put this Queſtion to their Soules, Lord, what muſt I doe to be ſaved? O how juſtly blameworthy are they that ſtudy curious and nice Queſtions about Chriſtianity, which ſerve only to obſcure the clear Truth of the Goſpell; and in the mean time minde not this great and neceſſary Queſtion, What I muſt doe to get to Heaven? Truly, we live in an age full of criticall Queſtions, wherein all the Dogmaticall Points of Religion are called into Queſtion: But if God prevent it not, theſe triviall Queſtions will jouſtle out this neceſſary Queſtion, What muſt I doe to be ſaved? Of all Queſtions, there are two Queſtions moſt neceſſary for a p. 113people to aske, and moſt comfortable for a Miniſter to reſolve them in: The one is, What ſhall I doe to bee ſaved? The other, How ſhall I know that I ſhall obtain Salvation? Of all Queſtions, theſe are the greateſt: and as Chriſt ſaid (ſpeaking of our Love to God, and our Love to our Neighbours) This is the firſt, and greateſt Commandement: And the next is like to this. So ſay I, This is the firſt and great Queſtion, What ſhall I do to be ſaved? And the next is like to this, How ſhall I know that I ſhall bee ſaved? The firſt is the foundation of all our happineſſe, and the ſecond, of all our comfort.

2. Thoſe that Enquire after earthly things onlyIt is for Rebuke to thoſe that make Enquiry after the body, and things pertaining to its welfare, but never make Enquirie after Salvation. There bee many men in the World, who (in the language of thoſe ſenſual men Pſal. 4.6.) cry out, Lord, Pſal. 4.6.Ps 4:6who will ſhew us any good, but they never make Enquirie how they themſelves may become good. Theſe men are p. 114like him that came to the Phyſician enquiring how he might cure the whitlaw on his finger, but never asked how he might cure the Conſumption of his lungs. Many men make Enquirie after trivial things of the World, but they Enquire not how they may get an intreſt in Jeſus Chriſt, how they may eſcape Hell, Quae ſiultitia de iis ſolicitum eſſe quae habebis nonſolicitus & de iis non quae non niſi ſolicitus.and get to Heaven. Now what folly and madneſſe is it for a man to bee ſolicitouſly careful for thoſe things which hee ſhall have without this carking care, and to be negligent and careleſſe about thoſe things which he hath no promiſe to obtain without aſſiduous carefullneſſe! for grace, and glory are not to bee expected without ſeeking, Mat. 6.33.Matt 6:33dilligent ſeeking, Math. 6.33. But outward things ſhall be caſt in upon ſeeking heavenly things.

3. 3 Thoſe that Enquire how to damne themſelvsIt is for rebuke to thoſe that make Enquirie how to damn themſelves, but Enquire not how to ſave themſelves. The Drunkard enquires where Wine, and ſtrong Beare is to p. 115be had: The Adulterer (as Solomon ſaith) enquires where the houſe of the Harlot is. Thus many men Enquire how they may undo their ſouls: but oh how few are there that cry out with this poor Jaylor, Sirs, What muſt I doe to be ſaved?

The next Uſe ſhall be by way of tryal, 2. Ʋſe For examination whether you are in an eſtate of Salvation.to put you upon ſearch whether ye have put this Queſtion, out of queſtion, whether yee have reſolved this Queſtion to your ſoules, that God indeed hath brought you into an eſtate of Salvation. Now that you may know this, conſider theſe particulars.

Firſt, Hath God taken thoſe Methods with your ſouls, This may be known firſt by the Methods God takes with ſuch ſouls.that he takes with thoſe whom hee intends to ſave. But you will ſay, what are thoſe Methods that God takes with a ſinner whom hee intends to ſave? I Anſwer, Firſt God enlightens that mans mind, 1 Method that God takes.ſo, as that he makes him ſee his ſins to be exceeding ſinful, and himſelfe to be exceeding miſerable; Iob 33.27, 28, 29.30.Job 33:27Job 33:28Job 33:29Job 33:30you have an admirable Text for this, Job 33.27, p. 11629, 30. He looketh upon men, and if any man ſay, I have ſinned, and perverted that which was right, and it profited me not; Hee will deliver his ſoul from going into the Pit, and his life ſhall ſee the light: Loe all theſe things worketh God oftentimes with man, to bring back his ſoul from the Pit, to bee Enlightned with the light of the liveing. It is Gods uſual way in bringing a ſinner from Hell, to repreſent his ſins unto him in the glaſſe of the Law, ſo as to cauſe him to ſee them to be exceeding ſinful, to cauſe him to confeſſe his ſinfulneſſe, how that hee hath perverted that which was right. Paul ſaid he was alive without the Law, but when the Law came, then he ſaw his ſin to be exceeding ſinful. Rom. 7.13Rom 7:13Rom. 7.13. Was that which is good made death unto me? God forbid, but ſin, that it might appear ſin, working death in me, by that which is good; that ſin by the Commandement might become exceeding ſinful. Sin in its own nature is ſo exceeding evil that it cannot have a worſe name p. 117given unto it then its own ſinful ſin Beloved, if the Lord hath dealt thus with you, ſo as to make you ſee your ſins to be exceeding ſinfull, and your ſelves to bee exceeding miſcrable; know, this is the method that he takes with that ſoul, which hee intends to bring to Heaven.

A ſecond Method that God takes with a ſinner to ſave his ſoule, is this, 2 method that God takes.God puts him into a condition of Spiritual aſtoniſhment, ſo as to ſee himſelfe an undone creature, altogether unable to ſave himſelfe, neither doth hee know who will undertake that work for him; this is plain in the Text, Sirs, What muſt I doe to be ſaved? a Queſtion full of aſtoniſhment and perplexity of mind. When God once caſts a man out of ſelfe-ſufficiency, ſelfe-righteouſneſſe, and ſelfe-ability, this is a good ſtep towards Heaven.

A third Method that God takes with a ſinner is this, 3 method that God takesGod doth preſent Jeſus Chriſt to his ſoule, as the moſt deſirable p. 118object in all the world. He ſees ſin to be exceeding ſinfull, himſelfe to be exceeding miſerable, and then he ſees Jeſus Chriſt to be exceedingly deſirable. Ye whoſe ſouls can bear you witneſſe, that God hath taken theſe very Methods with you, know for your comfort, that theſe are the very Methods that God doth take with that ſoule whom hee intends to ſave.

Secondly, 2 by the impreſſions which Chriſt works upon the heart.You may diſcerne whether God hath brought you into an eſtate of Salvation, by thoſe impreſſions which Jeſus Chriſt will work upon the hearts of thoſe whom hee intends to ſave. Now theſe impreſſions are four-fold.

Firſt, 1 impreſſion upon the heart.God doth cauſe the Authoritie, and Majeſtie of the Word, at ſome time or other, to fall on the Conſcience of that man with great conviction, 1 Cor. 1.181 Cor 1:18whom he intends to ſave. 1 Cor. 1.18. For the preaching of the Croſſe is to them that periſh fooliſhneſſe, but unto us that are ſaved, it is the p. 119power of God. The power of God in his Word, ſhall be felt on the conſcience of that man, whom God brings into a ſaving eſtate: Therefore the Apoſtle ſaith expreſly 1 Theſ. 2.13. 1 Theſ. 2.13.1 Thess 2:13For this cauſe alſo, thank wee God without ceaſing, becauſe when ye received the Word of God, which ye heard of us, yee received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh alſo in you that believe. The Word of God hath an effectual Work, and Majeſtick Authority on them that ſhall bee Saved. It is mighty in operation in them that beleive, transforming them into the very image of it ſelfe; it workes what it preſcribes, it enables the ſoul to come up unto every duty, be it never ſo difficult to fleſh and blood, to hate every ſin, be it never ſo pleaſant, or profitable. It is Active, Heb. 4.12.Heb 4:12and Opperative, as the Apoſtle ſpeaks, Heb. 4.12. Sharper then a two-edged ſword, it effectually bindes the Conſcience, rectifies the Judgment, ſubdues the p. 120Will, the ſinner cannot ſtand out againſt it.

The ſecond impreſſion that God makes on the heart of that man who ſhall be ſaved, 2 Impreſſion upon the heart.is this, he is brought into an obediential frame to obey the Commands of God; the Law of God is not burdenſome but pleaſing, and delightful unto him, he hath a univerſal reſpect unto all Gods Commands, as David ſpeaks, Heb. 5.9.Heb 5:9Pſal. 119. And ſaith the Apoſtle Heb. 5.9. Being made perfect, he became the Author of Eternall Salvation unto all that obey him.

Thirdly, If God brings thee into a ſaving condition, 3 Impreſſion upon the heart.he makes this impreſſion on thy heart, that thou art become as induſtrious to have thy nature ſanctified, Titus 3.3.Titus 3:3as thy ſoul to be ſaved. Titus 3.3. Not by workes of righteouſneſſe which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the Holyghaſt. And John 3.3. Ʋnleſſe a man be born again, he cannot ſee the kingdome of Heaven.

p. 121The laſt impreſſion is this, 4 Impreſſion upon… the heart.If God ſaves thy ſoul, he will bring thee into a beleiveing eſtate, he will cauſe thee to lay hold on Chriſt by faith: And this leads me unto the ſecond point, Second part of the Text opened.which is the Reſolve that the Apoſtle gives to this poor man crying out, what hee ſhould doe to be ſaved, viz. Beleive on the Lord Jeſus Chriſt, and thou ſhalt be ſaved.

At the firſt bluſh one would think that the Apoſtles Reſolve ſhould nothing at all quiet the heart of this diſtempered man. Paul and Silas bid the man beleive: Object. A man can not beleive by his own power.Might not hee have replied, I can as well make a World, I can as well work Miracles, and overturn Mountaines, as beleive by mine own power; therefore why bid ye me to beleive?

To this I Anſwer, Anſwer God promiſes to give what he commandsThough it bee true, that every command of God is alike difficult to fleſh, and blood: A man can as well make a World, as make a prayer aright; A man can as well ſubdue an Army of men, as ſubdue p. 122one luſt. Yet know for your comfort, that this is the tenure of the Goſpell, that when the Lord doth call for any thing at the hand of his Elect Children, he doth with that command convay a power into their ſouls to enable them to fullfill that command. If God bids a man beleive, and gives him power to beleive, the work will ſoon be done. Ezekel 36.In the 36 of Ezek. the Lord commands to make a new heart; Now a man is no more able to make a new heart, then to make a new World: Therefore in the ſame place, he promiſes to give a new heart. And in another place it is ſaid, Col. 3.5.Col 3:5Mortifie your luſts: Now this a man cannot do of himſelfe, but the ſame God that bids thee kill thy luſts, will kill them for thee, micha 7.18 19.As Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſsion of the remnant of his heritage; hee retaineth not his anger for ever, becauſe he delighteth in mercy, hee will turn again, he will have compaſsion upon us, p. 123he will ſubdue our iniquities, and thou wilt caſt all their ſins into the depth of the Sea. Again, God bids thee repent, but thou art no more able to repent, or to ſhead one tear for ſinne, then a Rock is to give out water: But God will give thee a repenting heart, he hath promiſed to give Repentance, and Remiſsion of ſin. I beſeech you obſerve this, that commands in Scripture do not ſhew what the Creature can doe, or what he ſhould doe by his own natural power: But ſuch commands in Scripture are charged on the Creature to let him know what God will doe for his Elect. If we put forth the ſanctifying abillities that God gives us, God will adde aſſiſting grace, to enable us to doe what of our ſelves we cannot doe. Therefore we ſhould pray with St. Auguſtine, Lord give what thou commandeſt, Da quod ju bes, & jube quod vis.and then command what thou pleaſeſt.

In the next place, obſerve the difference that is betwixt the Reſolve that p. 124Paul and Silas gives to this Queſtion, and the Reſolve that Peter gives to the ſame Queſtion in Acts 2.38. Acts 2.38.Acts 2:38Then Peter ſaid unto him, Repent, and bee baptized every one of you in the name of Ieſus Chriſt, for the remiſsion of ſins, and you ſhall receive the gift of the Holy-ghoſt. Paul and Silas give this Anſwer, Beleive, and be Saved. Peter gives this Anſwer, Repent, and be Saved. There is much of Gods minde in this, that different anſwers, are given by the Holy-ghoſt to one and the ſame Queſtion. Both their anſwers are true: Peter ſaith, Repent and be Saved, to ſhew that that Faith which is not joyned with Repentance, is but a preſumptuous confidence. Paul ſaith, Beleive and be Saved, Faith and Repentane muſt bee joyned together.to let you know that that Repentance, w^ch is not joined with Faith, is but a legal ſorrow. Therefore one ſaith beleive, the other ſaith repent, to ſhew that ye muſt joyn both together. Had only this anſwer bin given, Beleive and be ſaved, Men would then have ſaid, that it is but a p. 125ſhort cut to Heaven; it is but beleiving. Peter ſaith, Repent and bee Saved, to ſhew that both muſt come into the Chriſtians practiſe, that Faith and Repentance muſt goe hand in hand together, if ye do expect Salvation. Now this I note the rather, becauſe there are ſome men that are all for beleiving on Jeſus Chriſt, and not at all for repentance, and mourning for ſin. Theſe make Peters anſwer, to bee no anſwer at all. Then there are others, that are all for repentance, they are troubled in ſpirit, and diſtreſſed in mind, they wiſh their heads were water, and their eyes a fountain of tears, they think by their ſorrow for ſin, to make an attonement with God; but they do not at all reſt on Jeſus Chriſt, by faith. Now theſe men make Pauls anſwer, to be no anſwer at all. But remember you muſt Repent and be Saved, with Peter, and you muſt Beleive and be Saved with Paul.

But I ſhall only breifly ſpeak to the anſwer which Paul and Silas here p. 126give: Doctrin And from thence obſerve, That it is the duty of all thoſe that expect Salvation, to beleive in Ieſus Chriſt.

But me thinks I hear ſome ſay, If this be ſo, ſurely then Salvation may be had on very eaſy terms; for, do not all beleive on Jeſus Chriſt. God forbid that any ſhould be ſo wicked, as not to beleive on their Saviour. I anſwer, Indeed there are many that have a kinde of beleife, an hiſtorical, notional, common dead faith, ſuch a faith as Simon Magus had, as the ſtony ground had, as the Devils have who beleive and tremble. This faith a man may have, and goe to Hell.

But there are few in the World who have a lively precious unfained faith, which the Scripture doth indeed account beleiving in Chriſt, & which whoſoever hath ſhall never periſh but have everlaſting life. Few there are that are willing to receive Chriſt as he is tendred in the Goſpel, to receive Chriſt as a King to rule them, as well as a Jeſus to ſave them: Few that are willing p. 127to receive a naked Chriſt, Chriſt with his Croſſe as well as Chriſt with his Crown: Few that are as ready to give up themſelves to Chriſt for Sanctification, as to take Chriſt for juſtification. Moſt people love the Preiſtly office of Chriſt, to purchaſe Salvation for them, but they doe not love the Kingly office of Chriſt, to conquer Corruption in them; they would be willing to have Chriſt receive them into Heaven, but they are not willing to receive Chriſt into their hearts. In the day of their callamitie when they lie upon their ſick beds, and the terrours of death take hold upon them, then none but Chriſt, none but Chriſt: But in the day of their proſperity, when the World ſmiles upon them, and Riches & Health ſurrounds them, then Chriſt is diſeſteemed by them, they ſee no beauty in him, why they ſhould deſire him. For there is no wicked man in the World will take Chriſt upon Goſpel tearms in the time of his health, and outward p. 128proſperity. And moreover, moſt people think that it is the eaſieſt matter in the World, for to beleive, that it is but Beleiving, that it is in their power to beleive at any time, when they will, and that they can beleive time enough when they lie upon their Death-beds. Not conſidering, God puts forth the ſame almighty power when he workes faith in the ſoul, as he did when hee raiſed up Jeſus Chriſt from the dead, as the Apoſtle ſhewes, 1 Ephe. 19.20.Eph. 1.19.20. And what is the exceeding greatneſſe of his power to us-ward who beleive, according to the working of his mighty power, which he wrought in Chriſt when he raiſed him from the dead. It is as impoſſible for a man, by his own power, to make himſelfe to beleive, as to create a world, or give a being to himſelfe. And here conſider, that every aſſent unto the Word is not beleiving; Bellarmine indeed ſaith that beleiving is only a bare aſſent to the Word, but if ſaving faith did only conſiſt in a bare aſſent to Scripture truth, then p. 129there would bee multitudes of beleevers in the World; but ſuch beleivers God will never own.

2 Conſider that Faith is not a preſumptuous confidence: the nature of Faith doth conſiſt in this, It is a grace of God wrought in the heart of an humbled ſinner, What Saving …aith ….who doth diſcern his ſins to be enough to Damn him, and all his own Righteouſneſſe to bee too little to Save him; therefore he goeth out of himſelfe and reſts and relies, wholly on the Righteouſneſſe of Ieſus Chriſt, expecting Salvation only by him.

Now ſhould wee take a Survay of all the ſons of men, where ſhould we finde them that do thus beleive on Jeſus Chriſt: How few are there in the World, that feele their ſins preſſing fore upon them, that ſee all their Righteouſneſſe and Religious performances to be things of no vallue in point of juſtification? that finde in their ſouls longing deſires after Jeſus Chriſt, that they may bee found in Chriſt, not having their own righteouſneſſe? p. 130that roul their burdened ſouls upon Jeſus Chriſt, reſolving that if they periſh, there they will periſh? Certainly Beloved, ſhould men try their hearts by this deſcription of Faith, there would be found but few beleivers in the World.

Ʋſe Now for a word of Application: And firſt from the Enquirie that the poor man makes, Sirs, what muſt I doe to be Saved?

Inference 1 Hence learn to take heed that you doe not make Enquiry after toyes and trifles, and in the mean time neglect the great matters of Eternal Life. It was a ſordid ſpirit in that King, Sardanapalus.who would bee Spining and Carding amongſt the women, when hee ſhould have bin Ruling, and Governing his Kingdome. There are many men that are of this baſe, and ignoble temper, they ſpend their time, their ſtrength, and labour, in baſe and ſordid imployments, and in the mean time neglect the great and important affaires of an heavenly Kingdom.

p. 131Inference 2d A ſecond Inference is this, If ſo be there are but few in the World that make Enquirie how to be ſaved, Then hence wee may conclude, that there are but few in the World that ſhall bee ſaved. There are many in the World that never came ſo far as with that morall yong man ſpoken of in Math. 19. to ask this Queſtion, Math. 19Matt 19what good thing ſhall I doe, that I may inherit eternall Life? that never with the Jaylor enquired, What muſt I doe to be ſaved? Oh beloved, if the moſt of the World doe never make Enquirie after Heaven, then how few in the World ſhall come to Heaven!

Ʋſe. 2 Secondly, from the Reſolve that the Apoſtle gives to the Jaylors Queſtion, Believe on the Lord Ieſus Chriſt, reſt on Chriſt for thy Salvation, on his Merits, on his Blood, and on his Righteouſneſſe: Hence learn, what a great benefit and priviledge the children of men have by liveing under a Covenant of Grace, for although they cannot be ſaved by what p. 132they can doe themſelves, yet they may be ſaved by what Ieſus Chriſt hath done for them. Thou canſt not bee ſaved by all thy doing, but thou maiſt be ſaved by believing, by reſting and relying on Jeſus Chriſt, expecting ſalvation by what hee hath done and ſuffered in thy ſtead, in thy behalfe. Had wee layn under a Covenant of Works, then it had been, Doe this, and live; but a Covenant of Grace ſaith, Believe, and live. The condition of the Covenant of Workes is, That we ſhould give an exact and perfect Righteouſneſſe of our own unto God, the Righteouſneſſe of another will not ſerve the turn: And in this Covenant, little will not be accepted for much, the will for the deed; the Sentence of Abſolution ſhall be pronounced, if ye be found without ſpot or blemiſh, compleatly righteous; but the Sentence of Condemnation, if ye be found unrighteous in the leaſt tittle. This Covenant ſpeaks not one word of Hope or Help, Mercy or p. 133Peace, to the poore loſt ſinner, but pronounceth him accurſed for the leaſt tranſgreſſion, for the leaſt deviation from the righteous Law of God; and there is no place left for Repentance, no place left for Mercy, upon the breach of the Covenant: Adam by one ſin, made all his poſterity miſerable, and the Apoſtle ſaith, Gal. 3.10Gal 3:10Gal. 3.10. Curſed is every one that continueth not in all things which are written in the book of the Law, to doe them. So that there is no poſſibility of life by the Covenant of Workes, becauſe in our lapſed eſtate, in our eſtate of corruption, the Covenant of Workes is impoſſible to bee fulfilled by us: ſince the day that ſin came into the world, that Adam eat the forbidden fruit, never did any man fulfill the Covenant of Workes, for there is no man that ſineth not, 1 Kings 8.46. 2 Chron 6 362 Chr 6:362 Chron 6.36. There is not a juſt man upon the Earth, that doth good, and ſineth not, Eccle. 7.21Eccl 7:21Eccl. 7.20. In many things we off end all, Iames 3.2. Iames 3.2Jas 3:2O then what cauſe have p. 134we to admire the infinite unſpeakable mercy & goodneſſe of God, in makeing this Covenant of Grace with man a ſinner, this new Covenant when the former was violated, which is as it were a plank after a ſhip-wrack; that when man had voluntarily tranſgreſſed the righteous Law of God, and thereby juſtly deprived both himſelfe and his poſterity of that life and bleſſedneſſe which was promiſed in that Covenant, and was fallen under the Death and Curſe which God had threatned for the breaking and tranſgreſſing of that Covenant; yet notwithſtanding that ſuch ſhould bee the infinite Mercy of God, that he ſhould not inſiſt upon the forfeiture, that he ſhould not binde us up to the Covenant of Workes, but take us out of the hand of his juſtice, and put us into the hand of his Mercy, not dealing with us according to our deſerts, but according to the exceeding riches of his Grace, in his unſearchable Wiſdom (when Men and Angels were at p. 135a loſſe) finding out a Remedy to help and relieve a poore forlorn loſt ſinner that is caſt by the Covenant of Works, not ſparing his only begotten Sonne, Jeſus Chriſt the righteous, the Mediator of the New Covenant, Heb. 12.29Heb 12:29Heb. 12.24. who hath ſatisfied Gods juſtice, ſlain that enmity which was betwixt God and us, and made peace for us: For, in this Covenant of Grace, the righteouſneſſe of Chriſt, and ſatisfaction made by Chriſt, is held forth and tendred unto the juſtice of God, the Surety is puniſhed, and the Debtor is ſpared, Eſa. 53.6.5Isa 53:6Isa 53:5Eſaiah 53.6.3. the Lord hath laid upon him the iniquity of us all, he was wounded for our tranſgreſsions, he was bruiſed for our iniquity, the chaſtiſement of our peace was upon him, and with his ſtripes wee are healed. And the Apoſtle ſaith, 1 Iohn 2.1.2. 1 Iohn 2 1.2.1 John 2:11 John 2:2If any man ſin, wee have an Advocate with the Father, Ieſus Chriſt the righteous, he is the propitiation for our ſins: So that here mercy may be found to help and relieve a poore ſinner, which is p. 136loſt in the Covenant of Workes. …in this Covenant of Grace, God accepts of the Will for the Deed, hee doth not ſtand ſo ſtrictly upon it, as to caſt the ſinner out of favour for every tranſgreſſion, but as a father pittieth his children, ſo the Lord pittieth them that feare him, Pſa. 103.13Ps 103:13Pſal. 103.13. that is, thoſe that are faithfull with God in Covenant, thoſe that ſtrive to doe the Will of the Lord, and flie to his grace for pardon and acceptance; thoſe that repent of their tranſgreſſions, and promiſe and perform upright obedience. For, in this Covenant here is place for Repentance, and mercy for the penitent: Acts 3.19Acts 3:19Acts 3.19. repent, that your ſinnes may bee blotted out, when the times of refreſhing ſhall come from the preſence of the Lord. And Proverbs 28.13. Prov 28.13Prov 28:13whoſo confeſſeth and forſaketh his ſinnes, ſhall have mercy. But under a Covenant of Workes, there is no place left for Repentance, nor mercy for the penitent. Here then wee ſee the ineſtimable, p. 137the unſpeakable benefit wee have by a Covenant of Grace: for now by laying hold on Jeſus Chriſt by a true and lively faith, by reſting and relying on what hee hath done and ſuffered in our ſtead, and in our behalfe, we may lay a rightfull and infallible claim unto the Kingdom of Heaven. Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved.

FINIS.