with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
The Bread which we break is it not the Communion of the Body of Christ Under the Law the People could not eat of the Sin-Offering but only the Priest for the same Reason they were forbidden to eat Sacrifice and drink Blood Levit. 17.11 12. For the Life of the Flesh is in the Blood and I have given it to you upon the Altar to make an atonement for your Souls for it is the Blood that maketh an atonement for the Soul Therefore I said unto the Children of Israel No Soul of you shall eat Blood compared with Mat. 26.26 This is my Blood of the New Testament which is shed for many for the Remission of Sins The Priest was to become one with the Sacrifice to figure Christ's Person but now Atonement being made another Union is necessary of Sinners with the Sacrifice Nothing is so one with us as that we eat and drink it becometh a part of our Substance it resembleth that streight and near conjunction between us and Christ. This is a means appointed to engage us to look after this Union here we come to profess it to promote it it is a Means under a Blessing 3. Receive him thankfully Oh what am I and whence is it to me that the Mother of my Lord should come to me Luke 1.43 that Christ should come to me and dwell in my Heart 4. Entertain him kindly be careful to preserve the Motions Quicknings Comforts of his Spirit This is the respect we should show to be sensible of Accesses and Recesses and accordingly suit our Carriage Rejoice in his Presence such a precious Guest must be observed Grieve when you do not feel the Comforts of it Cant. 5.4 My Beloved put in his Hand at the hole of the Door and my Bowels were moved for him Vse 3. Examine whether Christ be in you or no. You may know it 1. By his manner of Entrance Christ is not wont to come into the Heart without Opposition The Devil is loth to be dispossessed Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in Peace Christ came into the Temple with a Whip to drive out the Mony-changers He cometh to Rule alone 2. By the Fruits of his Abode Life Fruitfulness Tendency 1. Life It will stir and quicken you to good Duties Gal. 3.20 I live yet not I but Christ liveth in me He is a Living Fountain of Vital Union 2. Fruitfulness of Soul John 15.2 Every Branch in me that beareth not Fruit he taketh away and every Branch that beareth Fruit he purgeth it that it may bring forth more Fruit. And Vers. 4. Abide in me and I in you As the Branch cannot bear Fruit of it self except it abide in the Vine no more can you except you abide in me 3. Tendency 1. to Heaven Heaven is the place of our full enjoiment of him They do not admire Worldly Excellencies Luke 19.8 Behold Lord the half of my Goods I give to the Poor and if I have taken any thing from any Man by false Accusation I restore him four-fold The Woman left her Pitcher John 4.28 Matthew followed Christ. 2. To God's Glory as our last Aim their Aim is according to their Principle Secondly I come to the End of this Union I. With respect to Believers That they may be made perfect c. II. With respect to the World and their Conviction That the World may know that thou hast sent me and hast loved them as thou hast loved me I. With respect to Believers that they may be made perfect in One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Oneness is either with God or with one another Both are included in the Mystical Union we cannot be united to the Head but we must also be united to the Members Exod. 25.20 The Golden Cherubims did so look to the Ark and Mercy-Seat that they did also look one towards another So in this Union as we respect God and Christ so we must also look to our Fellow-Members Let them be perfect in One let them all center in God which is the Creature 's Perfection Observe Our perfect Happiness lieth in Oneness in being one with God through Christ. I shall evidence it to you in a few Particulars 1. Since the Fall Man's Affections and Thoughts are scattered Eccles. 7.29 God hath made Man upright but they have sought out many Inventions When Man lost his Happiness he sought out many Inventions A Sinner is full of Wandrings as a wayfaring Man that hath lost his Direction turneth up and down and knows not where to pitch or the Needle in the Compass when it is jogged shaketh and wavereth and knoweth not where to rest till it turneth to the Pole again There is a restlesness in our Desires still we have new Projects and know not where to pitch are not content with what we do possess this is not the Pole where we rest Quaerunt in vanitate creaturarum quod amisserunt in unitate Creatoris A River the further it runneth from the Fountain the more it is dispersed into several Streams Blindness maketh us grope and feel about for Happiness as the Sodomites did for Lot's Door We change Objects striving to meet with that in one thing which we cannot find in another as Bees fly and go from Flower to Flower we seek patch up things as well as we can 2. In all this Chase and distraction of Thoughts there is no Contentment in the vast World nothing that can satiate the Heart of Man Transitory Things may divert the Soul but they cannot content it After Solomon's Survey Eccles. 1.2 Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity He had made many Experiments but still found himself disappointed and Disappointment is the worst Vexation 3. This Distraction continueth till we return to God again 1 Pet. 2.25 Ye were as Sheep going astray but are now returned unto the Shepherd and Bishop of your Souls There is no safety but in the Fold God who is the Principle of our Being is the only Object of our Contentment We began in a Monade or Unity and there we end God is the Boundary of all Things Rom. 11.36 For of him and through him and to him are all Things to whom be Glory for ever Amen In him or no where the Soul findeth content He is our first Cause and our last End There are some Strictures and Rays of Goodness in the Creature but they cannot satisfy because there we have Happiness by Parcels it is dispersed nothing is dispersed in the Creature but what is recollected in the Creator there is all in him because all came out from him 4. The great Work of Grace is to return us to God again that we may pitch upon him as the chief Object and Center of our Rest. Jer. 32.39 I will give them one Heart and one Way that they may fear me for ever It is the great Blessing of the Covenant this one Heart is to pitch upon God as
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
hasty I do observe it the rather because the same happeneth when we expect Christ to help us in our particular distresses Because of the impatiency of the flesh and the levity of our minds and the weariness of expectation the time seemeth long There is our time and Christs time Our time is always with us but his time is not come Jer. 14.19 We looked for peace and there is no good for the time of healing and behold trouble In this sense Christ only seemeth to delay his coming We are eager upon enjoyment we would have it now 2. Really He doth tarry and suspends his coming There is a great efflux of time between his Ascension and second Coming and that for wise Reasons 1. That all this while there may be space for the World to repent Mora Sponsi poenitentiae tempus est saith Jerom. Rom. 2.4 Despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance There is finis operis operantis Whatever Gods intentions be his dealings his forbearance and long suffering should lead us to repentance God useth great patience to the wicked Rom. 9 22. Endureth with much long suffering the vessels of wrath fitted to destruction So Rev. 2.21 I gave her space to repent and she repented not God giveth leave to repent visible means to repent and space to repent even there where he giveth not effectual grace Wicked men abuse his patience take encouragement from thence to run into all extravagancy but Gods aim is to leave them without excuse 2. That all the Elect may be gathered 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long suffering to us ward not willing that any should perish but that all should come to repentance God would have the World filled with Man-kind and endure for many Generations till it come to that period which his Providence hath appointed And what is that period 'Till all that belong to the Election of his Grace be brought in to him For all things are for the Elects sake Now when his number is full he will come These were not to be born all at once and it requireth time and pains to work upon each Elect Soul after they are come into the World Therefore he is not slack as men are slack Mens slowness in performing their Promises cometh from their unwillingness or backwardness to do the thing or from impotency and weakness or want of foresight of all possible difficulties or else from their forgetfulness None of these are in God Not forgetfulness for he is mindful of his people Psal. 41.5 He will not stay longer than the appointed time Not backwardness for he waiteth as well as you wait for the fittest time Isa. 30.18 Not from weariness for he can do whatever he will 3. To exercise our Patience to the full Col. 1.24 Who now rejoyce in my sufferings for you that fill up that which is behind of the afflictions of Christ in the flesh for his bodies sake which is his Church Not as if Christs personal Sufferings for the Redemption of Sinners were imperfect and so to be supplyed by the sufferings of others No 't is meant of Christ mystical So the sufferings are not perfect or filled up till every Member of his Body endure their allotted portion and share This Cup goeth by course and round Christ first we next It goeth from hand to hand while the World continueth Jam. 1.4 Let patience have its perfect work That cannot be but under great and long troubles And as it is for the exercise of our patience so to awaken our desires 2 Pet. 3.12 Looking for and hastening to the coming of the day of God Hasten it by your Prayers and further the great works that are to be done before God will not bestow Heaven upon us as we lay on gilding and fair colours on wood or stone that have no sense of it nor desire of it but we must first groan Rom. 8.23 Thirdly His coming at Midnight He tarryed somewhat beyond the season to shew that he would come unlooked for Jerom saith It was an ancient Tradition that Christ should come at midnight and therefore in the Vigil or watch before Easter anciently they were not wont to be sent away till midnight But of that day and hour knoweth no man 'T is put for an unexpected time as Zech. 13.9 At evening it shall be light Christ cometh when he is least expected when the World groweth secure and his own people weary with looking His coming is often compared in Scripture to the coming of a Thief in the night 1 Thes. 5.2 For ye your selves know perfectly that the day of the Lord cometh as a thief in the night by way of surprize The Thief doth not make appointment nor forewarn the good man of the House Luk. 12.46 The Lord of those servants shall come in a day that he looketh not for him Now God hideth this day from us 1. To shew his Sovereignty Prov. 25.2 The glory of God is to conceal a thing There are Arcana Imperii and the time and season of his coming to Judgment is one of Gods secrets 2. That we might alwayes keep ready Rev. 3.3 Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a Thief and thou shalt not know what hour I will come upon thee And Rev. 16.15 Behold I come as a thief blessed is he that watcheth Caesar would never let his Souldiers know his resolution for Battle onset or the removal of his Camp Vt paratum intentum momentis omnibus quo vellet statim educeret That they might be always in a ready posture So Christ's coming at the last day will be by way of surprizal that he may have us always ready Had it been expedient for us to know he would have told us of it Men will say if they knew just the hour and the day they would be found praying But you should always watch and be ready because you know not the hour Would our preparation be hastened think you No we should say as they Isa. 22.13 And behold joy and gladness slaying of Oxen and killing of Sheep eating flesh and drinking wine Let us eat and drink for to morrow we shall die And 1 Cor. 15.32 Let us eat and drink for to morrow we shall die Therefore Christ will chuse his own time Fourthly I come to speak of the Cry made The Cry is the means whereby God rouzeth them up out of this slumber Christ sendeth his cry to awaken Souls before his coming This Cry is twofold 1. The more remote Cry which is for the rouzing of particular persons in all Ages And that is the voice of the Ministry of the Word Thus Christ at his first coming had a Cryer went before him to alarm the World
some live by Manual Labours others by more Noble Employments as Magistrates Ministers who study for Publick Good Manual Labour is not required of all because it is a thing that is not required propter se as simply good and necessary but propter aliud as for Maintenance and Support of Life to ease others and to supply the Uses of Charity Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands the thing that is good that he may have to give to him that needeth When the Ends of Labour cannot otherwise be obtained then Handy-Labour is required All others are to serve their Generation according to the Will of God Acts 13.26 As Instruments of Providence to serve the Common Good to promote the Welfare of their Family Neighbourhood Country Those that spend their whole Life in Eating Drinking Sporting and Sleeping are guilty of brutish Idleness one of Sodom's Sins Ezek. 16.49 Behold this was the Iniquity of thy Sister Sodom Pride Fulness of Bread and abundance of Idleness was in her and in her Daughters And therefore those that are freed from Service and Handy-Labour are not freed from Work and Business If any Man must be allowed to be Idle then one Member must be lost in the Body Politick A Man is born a Member of some Society Family or City and is to seek the good of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see in the Body Natural there is no Member but hath its Function and Use whereby it becometh serviceable to the whole All have not the same Office that would make a confusion but all have their Use either as an Eye or as a Hand or as a Tooth So in the Body Politick no Member may be useless they must have one Function or another wherein to imploy themselves otherwise they are unprofitable Burdens of the Earth Again every Man is more or less intrusted with a Gift which he is to exercise and improve for the good of others and at the day of Judgment he is to give up his Accounts as you may learn from the Parable of the Talents Mat. 25. If he hath but one Talent it must not be hidden in a Napkin Well then if every Man hath a Gift for which he is accountable to God he must have a Calling 1 Cor. 7.17 But as God hath distributed to every Man as the Lord hath called every Man so let him walk and chuse his state of Life Besides a Calling is necessary to prevent the Mischiefs of Idleness and those Inconveniences that follow Men not employed Standing Pools are apt to putrify but running Waters are sweetest an idle Man is a Burden to Himself a Prey to Satan a Grief to the Spirit of God a Mischief to others He is a Burden to himself for he knoweth not what to do with his Time in the Morning he says Would God it were Evening and in the Evening would God it were Morning The Mind is like a Mill when it wanteth Corn it grindeth upon it self He is a Prey to Satan the House is emptied swept and garnished And then he goeth and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there Mat. 12.44 45. The Devil findeth them at leisure When David was idle on the Tarras he was tempted to Adultery Birds are seldom taken in their Flight but when they pitch and rest on the Ground He is a Grief to God's Spirit Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands that he may have to give to him that needeth with Vers. 30. And grieve not the Holy Spirit of God Idle Men quench the vigor of their Natural Gifts and lose those Abilities that are bestowed on them He is a Mischief to Others 2 Thess. 3.11 For we hear there are some that walk among you disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busy-bodies They that do nothing will do too much no Work maketh way for ill Work or for Censure and busy inquisition into other Mens Actions and so they prove the Fire-brands of Contention and unneighbourly Quarrels There must be a Calling and a Work to do 3. This Work is given them by God He appointeth to every one his Task and will be glorified by no Works but what are by himself assigned to them in their Station 1. By his Word 2. By his Providence 1. By his Word There is no calling and course of Service good but what is agreeable to the Word of God Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths We must not settle in a sinful course of Life Men may tolerate Evil Callings but God never appointed them As for instance if any Calling and Course of Life be against Piety Temperance Justice it is against the Word Titus 2.12 Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Against Piety as to be an Idolatrous Priest or to make Shrines for Idols which was Demetrius his Calling in Ephesus and Tertullian in his Book de Idolatria sheweth this was the practice of many Christians to get their Livings by making Statues and Images and other Ornaments to sell to Heathen Idolaters Against Justice as Piâ—â—cy Usury and other oppressive Courses Against Sobriety as such Callings as meerly tend to feed the Luxury Pride and Vanity of Men so Mountebanks Comedians Stage-Players It were endless to instance in all In general the Calling must be good and lawful 2. By his Providence which ruleth in every thing that falleth out even to the least Matters especially hath the Lord a great Hand in Callings and appointing to every one his Estate and Condition of Life In Paradise God set Adam his Work to dress and prune the Trees of the Garden Gen. 2.15 And still he doth not only give Abilities and special Inclinations but also disposeth of the Education of the Parent and the Passages of Mens Lives to bring them to such a Calling Isa. 54.16 Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an Instrument for his Work Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade as the Papists now have a tutelar Saint but they rob God of his Honour he giveth the Faculty and the Blessing Isa. 28.24 to the end His God doth instruct him to discretion and doth teach him c. He giveth the State and appointeth the Work Your particular Estate and Condition of Life doth not come by Chance or by the Care Will and Pleasure of Man but the Ordination of God without whom a Sparrow cannot fall to the Ground In the higher Callings of Ministry and Magistracy there is a greater solemnity But how should a Man glorify God in his Place and Station wherein God hath set him Answ. 1. Be
animated by one Spirit Christ is the Head of the Church and the Spirit is the Soul of the Church There is a Spirit of Communion Look as it is said Ezek. 1.21 When the Beasts went the Wheels went and when those stood these stood and when those were lifted up from the Earth the Wheels were lifted up over against them the Reason is because the Spirit of the living Creature was in the Wheels So because the same Spirit is in one Christian that is in another therefore they have the like Affections to procure the good of one another as much as may be Christ giveth us the Spirit to make us One But of this Spirit of Communion more hereafter 6. This is the End of his gracious Dispensations he giveth us Grace and assurance of Glory to this End John 17.22 And the Glory which thou gavest me I have given them that they may be One even as we are One. Understand it of the privilege of Filiation we are made Sons that we may live as Brethren or of the Gift of Grace the glorious Image of God is impressed on all the Saints that Likeness may beget Love or of an Interest in Glory that those that expect to live in the same Heaven may not fall out by the way and disagree on Earth 7. It is the End of his Ordinances and Appointments in the Church Baptism and the Lord's Supper are to keep the Saints together It is sad indeed that the World maketh them Apples of Strife when Christ made them Bonds of Love We are all baptized by one Spirit into one Body and have been all made to drink into one Spirit 1 Cor. 12.13 It notes our Union with Christ and one with another And 1 Cor. 10.17 We being many are one Bread and one Body for we are all partakers of that one Bread The Sacraments are Banners under which we do encamp and profess our Union and Brotherhood in the Army of Christ. Vse 1. How contrary are they to Christ that love Strife and sow Discord among Brethren they are the Devil's Factors Agents for the Kingdom of Darkness they wholly frustrate the Design and Undertaking of Jesus Christ he was incarnate preached prayed died c. that his People may be one Yea they do not only what in them lieth to frustrate Christ and make void his Aim but do also disparage him before the World he holdeth out to all the World that his People are one Body one Family one House and yet they are crumbled into Factions Divisions in the Church beget Atheism in the World Oh let it not seem a small thing to rend the Unity of the Church But where shall this be charged Every one will excuse himself from the guilt of the present Breaches Certainly we have all cause to reflect upon our own Hearts and not make Application for others It is usual with us to do as Judas when Christ told his Disciples somewhat that concerned him he looked round about upon the Disciples So we look about upon others when we should smite upon our own Thigh One of the Bellows of Strife is Crimination and Recrimination therefore let us see a little who is guilty The Unity is two-fold One in Mind One in Heart One in Judgment One in Affection Now what hast thou done contrary to either of these Unions 1. If thou hast been a stickler in Novel Opinions whereby Division hath been caused in the Church thou hast disserved the Aim of Christ. Christians are bound to be of one Mind 1 Pet. 3.8 Finally be ye all of one Mind c. Phil. 2.2 Fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind 1 Cor. 13.2 Tho I have all Faith so as I can remove Mountains and have no Charity I am Nothing But you will reply Will you inforce Judgment or impose Belief and make me an Hypocrite and your self an Usurper And what are Novel Opinions You condemn others and they you you preach against them and they against you Yea but yet Christians should strive as much as is possible to be all of a Mind and it should trouble thee if forced to differ from the general Judgment of the Church 〈◊〉 doubtful Matters take not up an Opinion which will offend beware of doubtâ—ul Disputations He that dissents had need have plain Evidence and that the Truth should be brought with much demonstration to the Conscience Arguments had need be express and clear and he had need pray much and consult and confer with others But when singularity and diversity of Opinions is affected Homini congenitum est magis nova quà m magna mirari and without any fear and jealousy Men let loose their Hearts to Novelties this is blame-worthy When we have the Consent of the Church a a less Light will serve the turn than for a Dissent 2. Hast thou done any thing to hinder the Church from being of one Heart 1. By professing Principles of Separation certainly it is a Crime It is against Love as Error is against Faith it cuts asunder the Bands and Sinews of Christ's Mystical Body In these Times the Charge of this Sin is so frequent that the Sin is little regarded Every modest Dissent and Unconformity is branded with the Name of Schism that Men think Schism no such Matter or no such Crime Jude 19. These be they who separate themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is dangerous to separate and hard to discern when it is lawful The Question of Separation lieth in the dark but the Enforcements of Love are plain and open Divers allow but three Grounds of Separation Intolerable Persecution Damnable Heresy and Gross Idolatry We should hold Communion as long as Christ will Scandal is a Ground of Mourning but not a Ground of Separation and when-ever it is done it must be with Grief 2. They that prosecute Controversies in such a way as will not stand with Love viz. with Passion bitterness of Spirit damning all Opposites suppressing them by the Power of the Sword Wrath exulceration and bitterness of Spirit are opposite to Love Michael durst not bring a railing Accusation The worst Adversaries are overcome with soft Words and hard Arguments Railing and Reviling makes Men deaf to the Tenders of Reconciliation Psal. 120.7 I am for Peace but when I speak they are for War So is damning all Opposites casting them out of Christ urging things beyond the weight and consequence of the Opinion censuring others as not Spiritual 1 Cor. 14.37 Interest makes Men passionately and irregularly zealous 1 Cor. 1.2 To all that in every place call on the Name of Jesus Christ our Lord both theirs and ours not as a Party impropriating Christ I am of Christ. So is domineering over Mens Consciences and obtruding Opinions by Force these are said to go in the way of Cain Jude 11. Vse 2. Let us be as earnest for Unity as Christ let us think of Charity more than we
himself that he offered as a Recompence to angry Justice Otherwise we might say Here is the Person sanctifying but where is the Sacrifice As Isaac said to his Father Gen. 22.7 Behold the Fire and the Wood but where is the Lamb for the Burnt Offering It is good to see in what Nature Christ was the Priest and in what Nature the Sacrifice in his Divine Nature the Priest for he offered himself through the Eternal Spirit to God Heb. 9.14 In his Humane Nature principally he was the Sacrifice for it is said Heb. 10.10 We are sanctified through the Offering of the Body of Jesus Christ once for all The Godhead could not be offered for who can offer himself or any other thing to himself And besides the thing sacrificed must be slain for it is Bloodshed which was given to God upon his Altar In this respect it is said by Christ John 6.51 The Bread which I will give is my Flesh which I will give for the Life of the World And when he had instituted the Eucharist in memory of this great Sacrifice he mentioneth his Body broken and given and his Blood shed Yet because the Priest and the Sacrifice is one the value of this Sacrifice ariseth from the Divine Nature It is the Blood of God Acts 20.28 that is of the Person who was God Fourthly The Persons interested for their sakes 1. Negatively not for himself he needed it not he had no Sin to expiate nor Happiness to purchase anew The Scripture never speaks of Christ's doing any thing for his own sake but still of his Love to us His Incarnation was for us Isa. 9.6 To us a Child is born to us a Son is given His Obedience was for us Gal. 4.4 5. But when the fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons His Death was for us Dan. 9.26 The Messias shall be cut off but not for himself Our Lord died not for himself but for his People Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and by his Stripes we are healed He was made nothing for himself but all things for us Christ's Merit for himself is an unworthy Doctrine Bellarmine saith Christus praeter eâ— bona quae suis laboribus peperit meruit etiam sibi corporis gloriam nominis exaltationem But if Christ were to merit for himself his Obedience was not voluntary but due and what could he merit which was not from his Conception due to him It is true Christ solaced his Humane Soul with the conâ—ideration of consequent Glory Heb. 12.2 For the Glory which was set before him he endured the Cross and despised the Shame and is set down at the right Hand of the Throne of God But we cannot thence infer a Merit A Prince disguised in a Foreign Country may solace himself with the Honour and Happiness he shall enjoy at home Phil. 2.9 Wherefore God hath also highly exalted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore noteth a Consequent in order of Time Christ was first to suffer and then to enter into Glory Luke 24.26 If you say Christ as Man was bound to be subject as a reasonable Creature to God his Maker as the Son of Abraham he was comprehended in the Covenant made with that People I Answer 1. If his Humane Nature was bound to be subject yet not his Person Actiones sunt suppositorum The Humane Nature was taken into his Person and the Divine Nature could do more to free the Humane Nature than the Humane Nature to oblige the Person to Obedience Christ pleadeth his freedom as God's Son Mat. 17.26 If of Strangers then are the Children free 2. The Humane Nature as a Creature was to be subject to God and guided by him as being an Inferior but whether to a Law of God is justly doubted for the Law is given to meer Men for their weakness for the instruction of Good and restraint of Bad and therefore his being subject to the Law was voluntary and not necessary if it were necessary there could be no merit in it Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do Again 3. Christ voluntarily brought himself into this condition meerly for our sakes as a Man that removeth his Dwelling into another Country for his Friends sake while he is in that Country he is bound by the Laws of it but meerly for his Friends sake Or as a Surety free before when he cometh into Bonds he must discharge the Debt but all is for his Friend's sake So Christ was made under the Law Gal. 4.4 He that makes himself a Servant to free his Friend is bound to Service yet his making himself a Servant is meritorious In short if Christ had done ought for himself he had been his own Redeemer Mediator and Saviour Christ came into the World sanctified his Nature lived and died for our sakes it is for our benefit and behoof to effect our Salvation His Humane Nature needed nothing but what might accrue to him by the Dignity of his Person 2. Positively for their sakes The Apostles are chiefly concerned in the Context who were sent into the World upon a peculiar Message and Errand but all the Elect are intended partly because it is presently added Vers. 20. Neither pray I for these alone but for all that shall believe in me through their Word partly because it is a common Benefit and what doth not concern the Apostles as Apostles but is common to them with others must be extended to all for their sakes he doth wholly consecrate himself and set himself apart for his Peoples Benefit that he might be theirs it was for their Weal not for his own that he might be their Mediator and Sacrifice Christ was wholly set apart for our use as Mediator he had no other Work and Employment but to procure our Salvation How doth this engage us to make use of Christ for otherwise his Undertaking is in vain if we do not improve him for those Ends and Purposes for which he doth set apart himself even as the Sun would shine in vain if we did shut up our selves in a dark place and did not enjoy the Light and Comfort of it and the Brazen Serpent would in vain be lifted up upon the Pearch and Pole if none that were stâ—â—â—g would look upon it Oh let not Christ be a Christ in vain 2 Cor. 6.1 We then as workers together with him beseech you that you receive not the Grace of God in vain If he wholly gave up himself to be a Fountain of Grace Holiness Comfort and Glory in our Nature and did fit
were with the Sons of Men But he is in us in a Mystical and gracious Way John 17.26 That the Love wherewith thou hast loved me may be in them and I in them He is in us as the Soul is in the Body to give us Life Sense Vigor and Operation Vse 1. To press us to labour after an Interest in this Privilege that Christ may be in us It is the saddest mark if Christ be not in us 1 Cor. 13.5 Know ye not that Christ is in you except ye be Reprobates Reprobates disallowed of God Let me press it 1. If Christ be not in us the Devil is Ephes. 2.2 Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Man's Heart is not a Waste it is occupied by Christ or Satan The Children of Disobedience are acted by the Devil and governed by the Devil Those that are cast out of the Church which is a Figure of cutting off from Communion with Christ were given up to Satan to shew that he reigneth there where Christ doth not take possession the Devil entreth into them and sendeth them headlong to their own destruction 2. Where Christ is there all the Trinity are John 14.23 We will come unto him and make our abode with him there is Father Son and Spirit Such an one is a consecrated Temple wherein God taketh up his Residence They do not only come as Guests to tarry with us for a Night as the Angels came to Abraham Gen. 18.2 Or as Friends come to visit and away and so leave more Sorrow on their departure than Joy in their Presence but they will abide with us for ever Heaven is where God is this Heaven we have upon Earth that all the Persons take up their abode in our Hearts God knocketh at the Door of a Wicked Man's Heart but doth not enter much less have his Abode and Residence there Here is the Father as a Fountain of Grace Christ as Mediator and the Spirit as Christ's Deputy to work all in us This is his second Heaven one above the Clouds and another in our Hearts Oh what a condescension is it that God should not only pardon us and admit us into his Presence hereafter be familiar with us when we have put on our Robes of Glory but dwell in us here When Christ was about to go to Heaven and his Disciples were troubled at it then he leaveth us this Promise We cannot go to God but God will come to us not only give us a Visit but take up his Abode in us 3. Where-ever the Trinity are there is a Blessing left behind The presence of Earthly Princes is costly and burdensome because of their Train and the Charges of Entertainment But the Trinity are Blessed Guests they never come but bring their Welcome with them and a Blessing in their Hands The Father Son and Holy Ghost do not come empty-handed Gen. 18. The Son of God came to Abraham with two Angels but he came not without a Gift a Promise of a Child tho their Bodies were dry and dead Wheresoever Christ came in the days of his Flesh he left some Mercy behind While in the Womb of the Virgin he came into the House of Zacharias and Zacharias and Elizabeth his Wife were both filled with the Holy Ghost Luke 1.41 He came into Peter's House and brought deliverance for Peter's Wive's Mother from a Feaver Mat. 8.15 He came to Capernaum and brought with him to the Man sick of the Palsie Health for his Body and a Pardon for his Soul Mat. 9.2 He came to the House of Jairus and raised his Daughter Vers. 23. He came to the House of Zacheus and brought Salvation with him Luke 19.9 Every where where-ever he went trace him you will find he left a Blessing behind him Laban thrived better for Jacob the House of Obed-Edom for the Ark. In these short visits Christ left a Blessing but in a Gracious Soul they have a perpetual Residence it is fit these Blessed Guests should have good Entertainment 4. It is a Pledg that we shall have more Christ in us the Hope of Glory Col. 2.29 He dwelleth in us to fit us for Heaven It is Heaven begun it makes our Exile a Paradise It is still growing till it cometh to a compleat Presence in Heaven Where he is once in Truth there he is for ever Temples built may stand forsaken but God never forsaketh his Spiritual Temples Vse 2. Direction What must we do that Christ may be in us 1. Make way for him Empty the Heart of all Self-confidence When the Heart is full of Self there is no room for Christ. Phil. 3.8 9. Yea doubtless I count all things but loss for the Excellency of the Knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ and be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith First There must be a cutting off from the wild Olive-Tree by a sound Conviction we must know what Strangers we are to the Life of God Was there a Time when we were convinced of this Ephes. 4.18 Having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart How can a Man that was never convinced of the sadness of his Estate say Not I but Christ 2. Wait for him in the Ordinances Where should a Man meet with Christ but in his Ordinances in the Shepherds Tents All the Ordinances have an Aspect upon our Union with Christ either to begin or continue it God offereth him to us in the Word 1 Cor. 1.9 God is faithful by whom ye are called to the Fellowship of his Son Jesus Christ our Lord. We are intreated to take him As long as they see nothing but Man in it it cometh to nothing but many times in hearing they see God in the Offer the Matter is of the Lord as Rebekah yielded out of an over-ruling Instinct So for the Religious use of the Seals We are baptized into Christ Gal. 3.27 It is the Pledg of our Admission into that Body whereof Christ is the Head God is aforehand with us we were engaged to make a profession of this Union before we had liberty to chuse our own way Let us not retract our Vows and make Baptism only a Memorial of our Hypocrisy to profess Union when there is no such Matter I profess to be planted into Christ by Baptism but I feel no such Matter O you should groan for this Then for the Supper of the Lord. 1 Cor. 10.16 The Cup of Blessing which we bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not the Communion of the Blood of Christ
near you as Dogs snarling at one another for a bone or piece of Carrion 2. They destroy the welfare of our Bodies the part gratified is depressed by them Prov. 14.30 A sound heart is the life of the flesh but envy is the rottenness of the bones Prov. 5.11 Thou mourn at the last when thy flesh and thy body are consumed 3. These Lusts war against the Soul The perfection of the Soul consists in the Image of God which is defaced by these Lusts yea against the Graces and Motions of the Spirit Gal. 5.17 The flesh lusteth against the Spirit against the comfort of the Soul which dependeth on the holy sanctifying Spirit he is grieved when his work is hindered in us 4. These Lusts oppose our everlasting Felicity and Happiness when to gratifie the Flesh we run the hazard of losing Soul and Body for ever 1. By Efficiency they steal away our hearts from God take up our time turn our thoughts from the one thing necessary The great end of Faith is the saving of the Soul they make it the great end of their living to pamper the Body They put Heaven away from them sell it for a trifle in effect bid God keep his Heaven to himself Heb. 12.16 Prophane Esau for one morsel of bread sold his birtâ—right 2. By Desert Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption Rom. 6.13 Neither yield ye your bodies as instruments of unrighteousness unto sin God is provoked and so our Damnation is sure they spend their strength time estates on the service of fleshly Lusts surely these can look for nothing but everlasting perdition SERMON XI ROM VI. 13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God HERE is the second Branch of the Exhortation which concerneth Vivification for expresly the Apostle speaketh to them as those that are alive from the dead This part of the Exhortation is propounded negatively Yield not c. positively but yield c. 1. The Negative is necessary For further declaring the sense of which he had said before Let not sin reign in your mortal body The body is mentioned as the seat of sin for two Reasons First Because these Lusts gratifie the Body and bodily Life and so pervert the Soul that is spoken to there Secondly Because they are executed by the Body this is spoken to here if they gain the consent of your minds yet yield not your members as instruments of unrighteousness unto sin let them not be acted by your bodies 2. Positively it is expressed But yield your selves unto God There observe the order set down first yield your selves unto God then your members as instruments of righteousness unto God The general Dedication is the ground of the Particular first I am Gods then I bestow my time and strength for God first we give our selves to him nor in part but in whole to serve him with all our heart and all our might and strength then sometimes the outward or inward Man as the nature of the business calleth for 3. In both take notice 1. Of the two opposite Masters Sin and God 2. The opposite Imployments are Righteousness and Vnrighteousness 3. The Instrument used by both and that is the Body or the members of the Body 1. The two Masters Sin and God the one is an Usurper the other is our rightful and most gracious Lord. God is our proper Lord for he is our Creator and therefore our Owner and Governour and he is our most gracious Lord jure beneficiario he hath obliged us to him by many benefits so that a Christian should say as Paul did Acts 27.23 His I am and him I serve 2. The two Imployments Vnrighteousness and Righteousness Unrighteousness is put for all evil works and actions for all sin is unrighteousness whether committed against God or man By sin we deal unrighteously with God whom we disobey and dishonour Mal. 1.6 If I be a Father where is mine honour if I be a Master where is my fear we deny God his due We deal unrighteously with our selves whom we defile and destroy 1 Cor. 6.18 He that committed fornication sinneth against his own body and Prov. 8.36 He that sinneth against me wrongeth his own soul. And also in many sins we hurt our Neighbour either in Soul Body Goods or good Name as is evident On the other side Holiness is Righteousness or giving God his due Righteousness is sometimes taken strictly for that Grace which inclineth us to perform our duty to man as 1 Tim. 6.11 Follow after righteousness godliness c. Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men Sometimes largely for newness of Life for all those holy actions which are required of a Christian 1 Joh. 2.29 If ye know that he is righteous ye know that every one that doth righteousness is born of him 3. The Instrument used in both is the Body or the members of the Body For our Body is of a middle Nature which may be used well or ill and the members of the Body are weapons with which the Soul is armed to do well or ill and it is notable that the word used by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumenta as we render it in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or arms as we translate it in the Margine The work on both sides is a kind of Warfare 1. They that serve sin or indulge bodily lusts sight for Sin and the Devil against God and their own Salvation 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul. Rom. 7.23 I see another Law in my members warring against the Law of my mind While ye suffer the body to be thus employed ye wage war against God whether ye know it or owne it yea or no. 2. The other work is also a Warfare our Graces are called Armour of light Rom. 13.12 though you fight for your Duty you must perform it Doctrine That sincere Christians should not suffer themselves to be employed by Sin but offer up and present themselves to God to do his Will 1. Let us explain the Duty 2. Shew you the Necessity of it 1. In explaining the Duty here enforced let me observe to you 1. That there are two Masters which divide the World between them Sin and God every man doth serve one of these but no man can serve both Every man serveth one of these Sin or Righteousness God or Satan for there is no neutral or middle state either their time and strength is spent in the service of the Flesh or in the service of God Rom. 8.5 They that are after the flesh do mind the things of the flesh and they that are after the Spirit the things of the Spirit Gal. 6.8 They that sow to
hath carried them in the womb of his Decree from all Eternity 2. Effectual Vocation is the eruption of this purpose God is not with us but in us When we are made partakers of a Divine Nature we have a pledg of his being with us in our own heart We dwell in God and God in us 1 John 3.24 The New Creature is under his special care and protection and he is very tender of them 1 Cor. 1.9 3. Justification is another act of his grace We often give God occasion to withdraw from us but his pardoning mercy maketh up the breach Wo unto us if God depart from us We often banish and drive away our own mercies Isa. 59.2 But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear But he multiplieth to pardon and accepteth us in the beloved to the praise of his glorious grace And so his favour and gracious presence is continued with penitent believers that cry for mercy 4. It endeth in glory The God of our salvation discontinueth not his care over us till he hath brought us into his immediate presence Here God is with us while we dwell in houses of clay there we are with God for ever in his glory If he be with us here we are to be with him there for ever For we do not part company but go to him whom we love and serve 5. God is with us with respect to his particular care and providence ver 28. guiding all things for good Now God's Providence is either external or internal 1. God's external Providence is seen in blessing our affairs Gen. 39.2 The Lord was with Joseph and he was a prosperous man and the 21 st verse The Lord was with Joseph and gave him favour in the sight of the keeper of the prison Acts 7.9 And the Patriarchs moved with envy sold Joseph into Egypt but God was with him This was most eminently fulfilled in our Lord Christ he had such great success because God was with him Acts 10.38 and John 3.2 Nicodemus said No man can do these miracles that thou dost except God be with him But in their measure 't is fulfilled in the Saints also God was with Christ He driveth away the Devil from him by a word Matth. 4. They ask leave of him to enter into the herd of Swine Mark 5.12 So in Christians God is with them to give them success even to wonder against Satan and his Instruments So God is with us when he loveth us defendeth us and blesseth our endeavours 2. His internal Providence in a way of comfort and support and sanctifying their troubles Thus God was with Paul when all forsook him 2 Tim. 4.16 17. the Lord stood by him and strengthned him And so he comforts his people Isa. 41.10 Fear not for I am with thee So Isa. 43.2 When thou passest through fire and water I am with thee Not only to keep them from fire and water but to be with them in fire and water A Christian is never alone though all forsake him Well then the meaning is since God will fulfil his eternal purpose to justifie sanctifie glorifie what can hinder our eternal salvation We that were predestinated when we were not called when we were averse justified when guilty sanctified when unholy and glorified though now miserable what cause have we to fear 2. The Comfort built upon it who can be against us Let us state the meaning of this clause 1. The whole World seemeth to be against those that believe in Christ. There are but Two sides in the World God and Satan The whole World is Satan's Kingdom If God be with us all else but God and his Confederates will be against us All is divided into Two Seeds and Two Kingdoms the Saints fight under Christ's Conduct the World under the Devil 's We were listed as Soldiers in Baptism under the Captain of our Salvation and we renew our Military Oath in the Lord's Supper wherein we are afresh engaged against Satan Therefore who can be against us doth not imply an exemption from troubles and opposition but only that the Victory is secured There will be many against us the Army of wicked men is imployed to uphold Satan's Kingdom to maintain what he hath gotten and to hinder the redemption and delivery of his Captives We cannot expect none will be against us but we need not fear them Who are they that are against us but vanquished Enemies We serve under a Captain who hath already conquered John 16.33 A Captain whom Satan feareth and who is able and willing to help us This then is the first Consideration There will be Enemies but we need not fear them 2. Though they be against us yet they shall not do us any considerable hurt See the like question 1 Pet. 3.13 Who is he that will harm you if you be followers of that which is good God is with and for the sanctified and justified the Devil the World and the Flesh are against them yet they cannot make void God's purpose For if God be a friend all tendeth to our good So that the meaning of the question is who will be against us so as to harm us God's help is our safety and security 3. Let us see how far they may harm us The Devil and wicked men are the Enemies to Christ's Kingdom and Subjects The Devil desireth their Spiritual the wicked their Temporal ruin The Devil useth the latter in subserviency to the former to shake their Faith by Fines Imprisonments Exile Torture Death but God is with them standeth for them helpeth them strengthneth them protects them many times giveth them safety in the midst of danger bread in the midst of penury and want joy in the midst of sorrow If they kill the Body he will save the Soul and raise up the Body at the last day Let us see then how far the harm may extend 1. Our conquest is not always nor principally by a visible prosperity nor worldly greatness and dominion God's protection is a secret Job 29.4 The secret of the Lord is upon their tabernacle The special favour and providence of God which the World knoweth not of nor can discern There is an insensible blessing goeth along with them as the wicked are eaten out by an insensible curse though they have great Revenues God can put a very great blessing in the compass of a very little means So Psal. 31.20 Thou shalt hide them in the secret of thy presence from the pride of man They find sure refuge and defence in God whatever proud and contentious men design against them So Psal. 91.1 He that dwelleth in the secret place of the most high 'T is a Riddle to the carnal World how they subsist but the Lord by the invisible conduct of his Providence taketh care of them provideth for them and protecteth those that love fear serve and put their trust in him 2.
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things