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us inward to self-examination, to the search- do not this, but either a course of careless ing, and finding out and purging out of sin walking, and many little unlawful liberties when deliverance is delayed; for we are sure taken to themselves, that will rise and it stops not upon either of these on God's gather as a cloud, and hide the face of God; part, either shortness of his hand or dulness or some one gross sin, especially if often of his ear. Whence is it then? Certainly reiterated, will prove as a firm stone-wall, it must be somewhat on our side that works or rather as a brazen-wall, built up by their against us and prejudices our desires. So own hands betwixt them and heaven, and here, thus you see the clear aim of it, "Be- will not be so easily dissolved or broke down; hold the Lord's hand is not shortened that and yet, till that be, the light of his counit cannot save, nor his ear heavy that it tenance, who is the life of the soul, will be cannot hear." What is it then that hinders ? eclipsed and withheld from it. Oh! it is this, out of all doubt, Your iniquities separate.

And this considered, (besides that law of love that will forbid so foul ingratitude, yet, I say, this considered, even our own interest,) will make us wary to sin; though we were sure not to be altogether separated from the love of God by it; yet, thou that hast any

Old sins unrepented of, and new sins still added, as all unrepentant sinners do; now this separates between you and God, for he is a holy God, a just God, hates iniquity; and between you and your God that persuasion of that love, darest thou venture pleads no connivance at your sins, but rather upon any known sin? Thou art not hazardnearer inspection and sharper punishment less and free from all damage by it, if thou he will be sanctified in those that are near hast need of that argument to restrain thee; him, in them especially; their sin is great- then, before thou run upon it, sit down and ened much by that relation, your God, to reckon the expense, sce what it will cost sin against him so grossly, so continuedly, thee if thou do commit it. Thou knowest with so high a hand, and so impenitent that once it cost the heart blood of thy Rehearts, not reclaimed by all his mercies, by deemer to expiate it, and is it a light matter the remembrance of his covenant made with to thee? And though that paid all that you, and mercies bestowed on you, nor by score, nothing thou canst suffer being able the fear of his judgments threatened, nor by to do any thing that way, yet as unavoidathe feeling of them inflicted; no returning ble present fruit of it, it will draw on this nor relenting, not of his own people to their damage, "thou shalt be sure for a time, God. Sure, you must be yet more punished. it may be for a long time, possibly most of "You only have I known of all the families thy time, near all thy days it may darken of the earth, therefore will I punish you for much that love of God to thee," which if all your iniquities." "I let others escape thou doest but esteem of, think on it, it with many things that I cannot pass in you; changes not in him, but a sad change will you fast and pray, it may be, you howl sin bring on thee, as to thy sight and appreand keep a noise, but you amend nothing; hension of it; many a sweet hour of blest forsake not one sin, for all your sufferings, communion with thy God shalt thou miss, and for all your moanings and cries; you and either be dead and stupid in that want, would be delivered, but do not part with and mourn after him, and yet find thyself, one of your lusts, or wicked customs, even and sighs, and tears hold out, the door shut, for a deliverance, and so the quarrel remains yea, a dead wall raised betwixt thee and him, still. It is that that separates, is a huge and at best much straitening and pains to wall betwixt us, betwixt me and your prayers, take it down again; contrary to other walls and betwixt you and my helping hand, and though I do hear and could help, yet I will not, till this wall be down; you shall not see me, nor find by any gracious sign that 1 hear you." This hides his face that he will not hear.

and buildings that are far more easily pulled down than built up; but this a great deal easier built up than pulled down. True, thy God could cast it down with a word, and it is his free grace that must do it, otherwise thou couldst never remove it; yet will he This way God hath established in his or- have thee feel thy own handy-work, and dinary methods with his people; though know thy folly. Thou must be at pains to sometimes he uses his own privilege, yet dig at it, and may be cost thee broken bones usually he links sin and calamity together, in taking it down, pieces of it falling heavy and repentance and deliverance together. and sad upon thy conscience, and crushing Sin separates and hides his face, not only thee, as David cried out at that work, Psalm from a people that professes his name, but li. 8, for a healing word from God, "Make even from a soul that really bears his name me to hear joy and gladness, that the bones stamped upon it. Though it cannot fully which thou hast broken may rejoice." It and for ever cut off such a soul, yet in part, will force thee to say, "O fool that I was ; and for a time it may, yea, to be sure, it what meant I? Oh! it is good keeping will separate, and hide the face of God near God, and raising no divisions. What from them. Their daily inevitable frailties are sins? False delights but make ado, and

have ado, a man to provide his own vexa-and despising the base, muddy delights that tion." Now this distance from God, and all the world admires; hoping for that new this turmoiling, and breaking, and crying ere Jerusaleim, where none of these walls of sin, he appear again, consider, if any pleasure of nor any one stone of them are, and for that sin can countervail this damage; sure, when bright day wherein there is no cloud nor thou art not out of thy wits, thou wilt never mist to hide our sun from us! make such a bargain for all the pleasure thou Now for the condition of the church, know must make out of any sin, to breed thyself sin to be the great obstructer of its peace, all this pains, and all this grief; at once, making him to withdraw his hand, and hide to displease thy God, and displease thyself, his face, and to turn away his ear from our and make a partition between him and thee. prayers, and loath our fasts. Isa. i. 15, Oh! sweet and safe ways of holiness, walk-Jer. xiv. 12. The quarrel stands; sin not ing with God in his company and favour; repented and removed, the wall is still standhe that orders his conversation aright, he ing; oaths and Sabbath-breaking, and pride, sees the loving-kindness of the Lord; it and oppression, and heart-burning, still reis shewn to him; he lives in the sight of it. maining. Oh! what a noise of religion and But if any such separation is made, yet, reformation; all sides are for the name of it, is it thy great desire to have it removed? and how little of the thing! The gospel Why, then, there is hope. See to it, labour itself is despised, grown stale, as trivial to break down, and pray to him to help thee, doctrine. Oh my beloved, if I could and he will put to his hand, and then it speak many hours without intermission, all must fall; and in all thy sense of separation, my cry would be," Repent and pray. Let look to him that brake down the middle wall, us search and try our ways, and turn unto Eph. ii. 14. There it is spoken of, as be- the Lord our God." Oh! what walls of twixt men, Jews and Gentiles, but so as it every one's sin are set to it! Dig diligently was also between the Gentiles and God, se- to bring down thine own; and for these huge parated from his people, and from himself; walls of public, national guiltiness, if thou ver. 16, "To reconcile both to God in one canst do nothing to them more, compass body;" and ver. 18, "Through him we them about as Jericho, and look up to have access by one spirit to the Father;" and heaven for their downfall. Cry, "Lord, these then he adds, that they were no more stran-we ourselves have reared, but without thee gers and foreigners, dwelling on the other who can bring them down? Lord, throw them side of the wall, wagoza, as the word is, but down for us; a touch of thy hand, a word of fellow-citizens, &c. thy mouth, will make them fall." Were we

Oh! that we knew more what it were to less busied in impertinencies, and more in live in this sweet society, in undivided fellow-this most needful work, it might do some ship with God. Alas! how little is under-good; who knows but the Lord might make stood this living in him, separated from sin his own way clear, and return and visit us, and this world, which otherwise do separate and make his face to shine that we might be from him; solacing our hearts in his love, saved?

AN EXPOSITION

OF

THE CREED.

1 TIM. iii. 9.

is very hard to convince men of unbelief, di rectly and in itself: but if you do believe

Holding the mystery of faith in a pure this truth, that the only receptacle of saving

THAT

conscience.

HAT which was the apostle's practice, as he expresses it, 1 Cor. ix. 22, is the standing duty of all the ministers of the same gospel: "To the weak to become as weak, to gain the weak; and all things to all men, that if by any means they may save some." And truly one main part of observance of that rule, is in descending to the instruction of the most ignorant in the principles of the Christian religion. That I aim at, at this time, is a very brief and plain exposition of the articles of our faith, as we have them in that summary confession. Not staying you at all on the antiquity and authority of it, both which are confessed; whether it was penned by the apostles, or by others in their time, or soon after it, it doth very clearly and briefly contain the main of their divine doctrine.

But though it be altogether consonant with the Scriptures, yet not being a part of the canon of them, I choose these words as pertinent to our intended explication of it: they are indeed here as they stand in the context, a rule for deacons; but without question, taken in general, they express the great duty of all that are Christians, to keep the mystery of faith, &c.

:

You see clearly in them a rich jewel, and a precious cabinet fit for it; the mystery of faith laid up, and kept in a pure conscience. And these two are not only suitable, but inseparable, as we see in the first chapter of this epistle, ver. 10.; they are preserved and lost together; they suffer the same shipwreck the casting away of the one is the shipwreck of the other; if the one perish, the other cannot escape. Every believer is the temple of God; and as the tables of the law were kept in the ark, this pure conscience is the ark that holds the mystery of faith. You think you are believers, you do not question that, and would take it ill that others should; it

Then sure

Then

faith is a purified conscience, then I beseech you, question yourselves concerning that; being truly answered in it, it will resolve you touching your faith, which you are so loath to question in itself. Are your consciences pure? Have you a living hatred and antipathy against all impurity? faith is there; for it is the peculiar virtue of faith to purify the heart, Acts xv. 9, and the heart so purified is the proper residence of faith, where it dwells and rests as in it snatural place. But have you consciences that can lodge pride, and lust, and malice, and covetousness, and such like pollutions? be no more so impudent as to say you believe, nor deceive yourselves so far as to think you do. The blood of Christ never speaks peace to any conscience, but the same that it purifies" from dead works to serve the living God," Heb. ix. 13, 14. As that blood is a sacrifice to appease God's wrath, so it is a laver to wash our souls, and to serve both ends; it is as was the blood of legal sacrifices, both offered up to God and sprinkled upon us, as both are expressed in the apostle's words there. Do not think that God will throw this jewel of faith into a sty or kennel, a conscience full of defilement and uncleanness. Therefore, if you have any mind to those comforts and peace that faith brings along with it, be careful to lodge it where it delights to dwell, in a pure conscience. Notwithstanding the unbelieving world mocks the name of purity; yet study you above all, that purity and holiness that may make your souls a fit abode for faith, and that peace which it worketh, and that Holy Spirit that works both in you..

Faith is either the doctrine which we believe, or that grace by which we believe that doctrine: here I conceive it is both met and united in the soul, as they say of the under. standing in the schools, Intelligendo fit illud quod intelligit; so faith apprehending it

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proper object, is made one with it. Faith is tion, for that will undo you: and labour to kept in a pure conscience; that is, both that be sure of such a faith as dwells in a pure pure doctrine of the gospel which faith re- conscience, and it will be sure not to deceive ceives, and that faith which receives it, are you. That confidence which this expression together fitly placed and preserved, when The bears, believing in God, supposes certainly they are laid up in a pure conscience. doctrine of faith cannot be received into nor (as all agree) a right lief concerning God, laid up in the soul, but by that faith that be- both that he is, and what he is, according as lieves it, and that faith hath no being with- the word reveals him, especially what he is out believing that doctrine; and both are relating to us; these three we have together, "He that cometh to God, must fitly called, the mystery of faith. The doc- Heb. xi. 6. trine is mysterious, and it is a mysterious believe that God is, and that he is a rewardwork to beget faith in the heart to receive iter of them that diligently seek him. 1. That for the things we must believe are very high he is. 2. To trust his word, believing that and heavenly, and our hearts are earthly and he is true to his promises, a rewarder of them 3. Upon these follows comIn our con- that seek him. base till the Spirit renew them. fession of faith we have both expressed; the ing to him, which is this, believing in that first word is a profession of faith, which re- God that the Psalm speaks of, that reliance ceives the doctrine as true-I believe, and and resting of the soul upon him that results the articles themselves contain the sum of from that right belief concerning him, and the doctrine relieved: and if we that profess trusting the testimony of his word, as it rethis faith have within us pure consciences, veals him. wherein the mystery of faith, the doctrine of faith believed, and the grace of faith believing it, both together as one, may reside, dwell, and be preserved; then is the text completely answered in the present subject.

We have discoursed of the attributes of God elsewhere, as also of the Trinity, which is here expressed in these words: I believe in God the Father, the Son, and the Holy Ghost. That sublime mystery is to be canThe day tiously treated of, and rather humbly to be Not admired than curiously dived into.

Remember, then, since we profess this faith, which is the proper seat of faith. our books, our tongues only, or memories, will come (truly a day, for here we are beset or judgment, but our conscience; and not with the gloomy nightly shades of ignorance) our natural conscience defiled and stuffed wherein we shall see him as he is. In the with sin, but renewed and sanctified by grace, holding the mystery of faith in a pure conscience.

I believe in God the Father.

mean time, let us devoutly worship him, as he has revealed himself to us; for this is the true way to that heavenly country, where we shall see him face to face. And it is our inNot to insist here on the nature of faith, terest here to believe the trinity of persons in taking it as comprehensively as we can, it is the unity of the Godhead, and to trust in them no other but a supernatural belief of God, and as such, for this is the spring of all our hope, Whether we call God, that the middle of the three became our confidence in him. or the word of God, the object of faith, there Mediator, and the Holy Spirit our guide and is no material difference, for it is God in the teacher, and the Father reconciles us to himword, as revealed by the word, that is that self by the Son, and renews us by his Spirit. Father. First, the Father of his onlyobject. God is that veritas incomplexa (as they speak) that faith embraces; and the begotten Son Christ, and through him our word, the veritas complexa, that contains Father by the grace of adoption. And sɔ what we are to conceive of God, and believe Christ does clearly insinuate the order of our He concerning him. As, in the gospel, the pe- filiation-I ascend to my Father and culiar object of that faith that saves fallen your Father, my God and your God. man, it is all one, whether we say it is Christ, says, not to our Father, but to my Father or the promises: for it is Christ revealed and and your Father, first mine, and then yours held forth in the promises that faith lays through me. hold on ; "In him are all the promises of God yea, and in him amen." all one act of faith that lays hold on Christ, it here. and on the promises, for they are all one, he is in them; and therefore faith rests on and the source of all power in others, all them, because they include Christ who is our the power in the creature being derived from rest and our peace, as a man at once receives him; so that it cannot altogether equal his, a ring and the precious stone that is set in it. nor resist him, no, nor at all be without him. This once rightly understood, any further Whosover they be that boast most in their dispute about placing faith in the understand-own strength in any kind, and swell highest ing or the will, is possibly in itself not at all in conceit of it, are yet but as a brittle glass needful; sure I am it is no way useful for in the hand of God; he can not only break you. Take heed of carnal, profane presump-it to pieces by the strength of his hand, but

Almighty. This also belongs to the atSo that it is tributes of God, so we shall be but short on

Almighty, able in himself to do all things,

if he do but withdraw his hand from support- indeed strong corruptions within, and strong ing it, it will fall and break of itself.

temptations without; yet none of these are almighty, as thy God is. What is it tho would have done, that he cannot do if he think fit? And if he think it not fit, if thou art one of his children, thou wilt think with him, thou wilt reverence his wisdom, and

lieving indeed; the rolling all our desires and burdens over upon an Almighty God; and where this is, it cannot choose but establish the heart in the midst of troubles, and give it a calm within in the midst of the greatest storms.

Maker of heaven and earth. The Son and the Spirit were, with the Father, authors of the creation; but it is ascribed to the Father particularly, in regard of the order and manner of their working. Whether natural reason may evince the creation of the rest satisfied with his will. This is be world, we will not dispute; we know that he that had very much of that, and is the great master of it in the schools, could not see it by that light; yet there is enough in reason to answer all the false cavils of profane men, and very much to justify the truth of this we believe. However, we must endeavour to believe it by divine faith, according to that of the apostle, "By faith we believe that the worlds were framed by the word of God." And this is the first article we meet withal in the Scriptures, and our faith is put to it in a very high point in the very en-eth on the top of a mast; he can but have

trance.

In the beginning God made the heaven and the earth, speaking like himself; it is not proved by demonstrations nor any kind of arguments, but asserted by the authority of God and with that which begins the books of the law, John begins his gospel; that, upon His word that by his word made the world, we may believe that he did so.

This is fitly added to the title of Almighty as a work of Almighty power, and therefore a clear testimony of it, and both together will suit with our profession of believing in him; for this is a main support of our faith, to be persuaded of his power on whom we trust. Our God is able to deliver us (said they); and Abraham, the apostle says, he offered up his son, accounting, or reasoning with himself, or laying his reckoning, that God was able to raise him from the dead.

And try what other confidences you will, they shall prove vain and lying in the day of trouble; he that thinks to quiet his mind, and find rest by worldly comfort, is, as Solomon compares his drunkard, as one that lies down in the midst of the sea, that sleep

unsettled rest and repose that lies there, "but he that trusteth in the Lord, is as Mount Sion, that cannot be removed." When we lean upon other props besides God, they prove broken reeds that not only fail, but pierce the hand that leans on them, Jer. xvii. 7.

There is yet another thing in this arti cle, that serves farther to uphold our faiththat of necessity; he that made the world by his power, doth likewise rule it by his providence. It is so great a fabric, as cannot be upheld and governed by any less power, than that which made it. He did not frame this world as the carpenter his ship, to put it into other hands and look no more after it; but as he made it, he is the continual pilot of it, sits still at the helm and guides, it, yea, he commands the winds and seas, and they obey him. And this serves much for the comfort of the godly, but I cannot here insist on it.

And in Jesus Christ.

We make more bold to speak out our own questioning the love and good-will of God, because we think we have some reason in that from our own unworthiness, but if we The two great works of God by which he would sound our own hearts, we should often is known to us, are creation and redempfind in our distrusts some secret doubting of tion; which is a new or second creation. God's power. Can God prepare a table in The Son of God, as God, was with the Fathe wilderness? said they; though accus- ther as the worker of the former, but as Godtomed to miracles, yet still unbelieving. We man, he is the author of the latter. St. think we are strongly enough persuaded of John begins his gospel with the first, and this, but our hearts deceive us, quæ scimus from that passes on to the second: "In cùm necesse non est, ea in necessitate nesci- the beginning was the Word," &c. ver. 1 ; mus, S. Bern. The heart is deceitful, Gen." By him were all things made." But ver. xvii. 9, where he is speaking of trusting. 14, the other is expressed, The Word was It is not for nothing that God by his pro- made flesh, and he dwelt among us," had a phets so often inculcates this doctrine of his tent like ours, and made of the same materials. power, and this great instance of it, the cre- He adds, "He was full of grace and truth," ation, when he promises great deliverances and for that end, as there follows, "that we to his church, and the destruction of their might all receive of his fulness, grace for enemies, Isa. xlv. 12, and li. 12. What grace." And this is that great work of new can be too hard for him, that found it not creation; therefore the prophet Isaiah, li. 16, too hard to make a world of nothing? If foretelling this great work from the Lord's own thou look on the public, the enemies of the mouth, speaks of it in these terms: "That church are strong; if on thyself, thou hast I may plant the heavens, and lay the founda

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