a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 3.5 6. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
career of Sin 1 Cor. 11.32 For when we are judged we are chastned of the Lord that we may not be condemned with the World How many Disappointments did we meet with in a carnal Course As David said to Abigail 1 Sam. 25.32 33. Blessed be the Lord God of Israel which seâ—â— thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept â—â— this day from coming to shed Blood and from avenging my self with mine own Hand O how sweet is it to see Eternal Love in all that befalleth us It will be our speculation in Heaven we shall know as we are known and be able to interpret all the Windings and Circuits of Providence Vse 3. It shameth us that we adjourn and put off our Love to God till old Age when we have spent our strength in the World and wasted our selves in Satan's Work we dream of a devout Retirement O consider God's Love to us is as ancient as his Being and are not we ashamed that we should put off God till the latter and none decrepid part of our Lives It is a commendation to be an old Disciple and God loveth an early Love Jer. 2.2 Thus saith the Lord I remember thee the Kindness of thy Youth the Love of thine Espousals before our Affections are prostituted to other Objects Under the Law the first-Fruits were the Lord's he should have the First God's Children are wont to return Love for Love and like Love therefore let it be as Ancient as you can Do not say Art thou come no torment me before my time and dream of a more convenient Season Vse 4. It teacheth us to disclaim Merit 1. God's Love was before our Being and Acting Paul out of a less Circumstance concludeth Election not to be of Works Rom. 9.11 For the Children being yet â—â—-born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said The Elder shall serve the Younger God's Election is before all Acts of ours therefore we deserve nothing but all is from God It is not a thing of Yesterday our Love is not the cause of God's neither is it a fit Reward and Satisfaction Object But doth not God foresee our good Works or at least Faith and final Perseverance He knew who would believe the Gospel who would live Holy and who would remain in their Sins I Answer If this were true there were not such a gracious Freedom in Grace It is true God foreseeth all things that shall be but first he fore-ordaineth them Prescience includeth and supposeth Preordination things are not because they are foreseen but they are foreseen because they shall be From Predestination issueth Faith Sanctification Perseverance So that we are not chosen because we are Holy but to be Holy Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And to be rich in death James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath promised to them that love him As Paul saith of himself 1 Cor. 7.25 I give my Judgment as one that hath obtained Mercy of the Lord to be faithful not that God foresaw that he was so Our Ordination to Life is the Cause of Faith Acts 13.48 As many as were ordained to Eternal Life believed 2. When we were we were not lovely there was nothing to excite God to shew us Mercy Our natural Condition is described Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in 〈◊〉 and Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful and hating one another All are abominable and worthy of hatred yet one hateth another as if he were lovely and the other only abominable There are two Causes of Self-conceit we have not a Spiritual Discerning and are partial in our our own Cause and guilty of Self-love 1. We have not a Spiritual Discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are filthy deformed hateful in the Eyes of God stink in the Nostrils of God If we see a deformed Creature overgrown with Scurf and Sores or a stinking Carkass we turn away the Head in great abomination and cry O filthy yet we are all so before God A Toad a stinking Carkass cannot be so loathsome to us as a Sinner is to God If a Man had but a Glass to see his own natural Face he would wonder that God should love him Indeed we have a Glass but we have not Eyes What could God see in us to excite him to shew Mercy God is not blinded with the vehemence of any Passion yea the Object is uncomely uncomely to a Spiritual Eye much more to the Father of Spirits 2. Self-love blindeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Men would hold together and like one another all would be well but now we cannot love one another and live with one another in safety we seem such odd Creatures Fratrum concordia rara est We are hateful Creatures to God to Angels to Devils to our Selves Object But some are more civil and refined Answ. It is true Natural Corruption doth not break out in all with a like Violence but a benummed Snake is a Snake a Sow washed is not changed As when the Liver groweth other parts languish one great Lust intercepteth the nourishment of other Corruptions Object But do not some use Free-Will better than others Sure God loveth them more Answ. No not according to the Works which we have done but according to his Mercy he saved us Tit. 3.5 God's Original Motives to do good are from himself Vse 5. We are not to measure God's Love by Temporal Accidents that which cometh from Eternity and tendeth to Eternity that is an evidence of his special Love Eccles. 9.1 No Man knoweth either Love or Hatred by all that is before him The Pleasures of Sin are for a Season Heb. 11.25 and Afflictions are for a season but Spiritual Blessings in Heavenly Places which come from Heaven and tend to Heaven which have no dependance upon this World whether it stand or no these evidence the best Love God's special Mercy Why they were devised before ever the Foundations of the World were laid and it is most of all shewed when the World is at an end Therefore moderate your desires of Earthly Things which the Apostle calls this World's Goods 1 John 3.17 they are of no use in Eternity And bear Afflictions with more Patience you do but lose a little for the present that you may be safe for ever Hic ure hic seca ut in aeternum parcas Vse 6. It presseth us to get an Interest in this Eternal Love How shall we discern it 1. By the Scope and Aim of your Lives and Actions Do you labour for another World 2 Cor. 4.18
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
yet Gods merciful Justice respecteth the degree of our Service Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of Love 'T is an act of remunerative Justice according to the New-Covenant The higher Service hath an ordinability to the greatest Reward 4. God doth in this world give the greatest Blessings to those that do most eminently glorifie him therefore signal Faithfulness is eminently rewarded in the World to come as God promiseth to make a Covenant with Phineas because he was zealous for God to make an atonement for the People Numb 25.13 This the rather holdeth good because the Rewards of the Old Testament were a kind of Figure of Eternity 5. In the Punishment theâ—e are degrees therefore in the Reward God will punish men differently more or less according to the rate of their sins we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more tolerable So he will reward men more or less according to the different degrees of their faithfulness So Mat. 11.21 22. It shall be more tolerable for Tire and Sidon in the day of Judgment than for you So Luk. 12.47 48. we read of many Stripes and few Stripes 'T is true the Reward is not of debt yet there is an Equity observed in his Bounty 6. The Glorified State of the Saints in all probability suiteth with all the rest of the Creation There is a difference and disparity in every thing else Among men in the World in Wisdom and Rank and Quality and Riches In the Church some have meaner some larger Gifts There are degrees among the Devils we read of Beelzebub the Prince of the Devils Among Angels there are Arch-Angels Principalities Powers Thrones Dominions So 't is likely among the Saints 7. The Profit It encourageth to Godliness This inequality of Rewards giving greater things to those that do more and be more faithful than to imagine that they who sow more sparingly shall reap as plentifully as those that sow liberally It is a great damp to all worthy dealing and signal excellency that all shall fare alike but it quickneth us to our utmost activity to remember that as our work is our Reward will be VSE Is to quicken us to be more faithful to God for these Considerations 1. Heaven being the perfection of Holiness if you do not desire more degrees of Holiness you do not desire Heaven it self 1 Joh. 3.2 3. Behold now ye are the sons of God and it doth not appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himself as he is pure 2. 'T is gross Self-love to go as near the brink of Hell and Destruction without falling into it and to beat down the price of Salvation as low as we can and he that will do nothing more than what is simply necessary to Salvation will never be faithful with God To save the stake of their Souls they will serve God as little as they can SERMON XIV MATTH XXV v. 24 25. Then he which had received the one Talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed And I was afraid and went and hid thy Talent in the Earth Lo there thou hast that is thine WE have seen the Account and reception of the faithful Servants We now come to the Masters Reckoning with the unfaithful one The Order is observable First He rewardeth the faithful Servants and then punisheth the careless and negligent His own Nature inclines him to Reward he doth good and sheweth Mercy out of his own Self-inclination but our Sins force him to punish And mark he that had received one Talent is called to an account as well he that had received more That no man may think to be excused for the meanness of his Gifts and place 'T is true he giveth an account for no more than he hath but for so much as he hath he must give Account Christians that have five or two Talents must give an Account for five or two But Heathens that have but one Talent the light of Nature give an account for one The Apostle telleth us That as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law Rom. 2.12 Every one according to the Dispensation they have lived under The Apostle intimateth a distinction of two sorts that are to be judged 2 Thes. 1.8 In flaming fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. Those that have great parts and great opportunities will not be accepted with the same Improvement that others are that have fewer neither from the same person will God accept a like Service when sick as when well but according to their abilities and opportunities he doth expect Well but let us see what Account he bringeth that had but one Talent The Parable offereth First The Servants Allegation or Excuse Secondly The Masters Answer or Reply We are now upon the former and there 1. The remote Cause of his neglect his prejudice against his Master Lord I knew thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed 2. The Effect of this Prejudice and so the next and immediate cause of this neglect I was afraid 3. His Negligence and unfaithfulness it self in bringing his Talent without Improvement I went and hid thy Talent in the Earth and lo there thou hast what is thine 1. In the Prejudice Christ impersonateth our natural thoughts and the secret workings of our minds we dare not say so but many think so as if God were an hard and morose Master whom 't is impossible to please The Servant in the Parable had as little cause for his pretence as we have for our hard thoughts of God He knew the contrary if he would consult his own experience he might have found his Master to be good and kind who had taken him into his Family intrusted him with a Talent waited long for his Improvement But this is the nature of man Self-love will rather blame God than acknowledge our own Fault and Sin tax his Severity than confess its own Negligence 2. In the Servants being afraid Christ would teach us that ill Opinions of God beget Pusillanimity and slavish fear And Lastly In his Non-improvement but rendring the Talent as he received it That Pusillanimity or slavish fear and sloath go together or those that are afraid of God will never do him Hearty service I cannot handle all the Points that will arise from this Paragraph yet I shall discuss one that will take in the Substance and Effect of all And that is Doct. That slavish Fear is a great hinderance to the faithful discharge of our Duty to God
come to Christ For the power of God disposeth us to accept of his offer and not only encourageth but inclineth us to come to him for his calling is sanctifying and changing the heart Rom. 9.25 I will call them my people which were not my people That is make them to be so 1. VSE Hearken to this calling 1. From the benefit Doth God call thee to thy loss or do thee any wrong when he disturbeth thy sleep in sin and invites thee to partake of the riches of his Grace in Christ No he calls thee to the greatest happiness thou art capable of 2 Thes. 2.14 He hath called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. God seeketh to advance you to the greatest honour can be put upon mankind 'T is a blessed estate 1 Pet. 5.10 He hath called you to his eternal glory by Jesus Christ. That glorious happiness for ever 2. The great misery if we refuse this call None of those that were bidden shall tast of my Supper Luke 14.24 They are not only excluded from happiness but are under extream wrath and misery Prov. 24 25 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh 2. USE is To press you to make your calling and election sure 2 Pet. 1.10 It cannot be more sure than it is in its self but it may be more sure to us This may be known by these signs â—â— cation can be imagined either in God or out of God not in God nothing can fall out but what God foresaw at first nor can be frustrated for any defect of power for he is Almighty Angels Devils and Men being subject to him as the supreme and universal Lord. 4. This grace is brought about in a way most convenient for the honour of God and the good of the creature in a way of Faith and Holiness Faith John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Holiness Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Now faith is his gift Eph. 2.8 We are saved by grace through faith and that not of our selves it is the gift of God And Holiness is wrought in us by the spirit of Sanctification and that with a respect to his election 2 Thes. 2.13 He hath chosen you to salvation through the sanctification of the spirit and belief of the truth God did not chuse us because he did foresee that we should be believers or would be holy but that we might believe and might be holy he could not foresee any faith or holiness in us but what was the fruit of his own grace and elective love to us all is still according to his purpose and grace which was given us in Christ before the world began Faith and holiness is the way and means of bringing about his purpose not the foreseen cause and reason or the end the fruit of it not the motive to induce God to shew us mercy 5. To promote this faith and holiness and to preserve them 'till their glorified estate Gods Providence about them is very remarkable 1. He contriveth means to bring them into the world Many of their Parent may be wicked and deserve to be cut off for their sins but because there is a blessing in some of the Clusters they are not destroyed Many times a slip may be taken from an ill stock and grafted into the Tree of Life tho the Grace of the Covenant runneth most kindly in the channel of the Covenant How much more shall these which be the natural branches be grafted into their own Olive-tree Rom. 11.24 But yet God will shew the liberty of his counsels and chuse some out of families very opposite to his wayes and therefore many wicked men are spared that they may be a means to bring into the world those that afterwards shall believe Ahaz is let alone to beget Hezekiah and a wicked Ammon Josiah and there was one in the house of Jeroboam who made Israel to sin one child only in whom was found some good thing towards the Lord God of Israel 1 Kings 14.13 a godly young man that had in his heart the true seeds of Religion 2. When they are born God hath a special care of them that they may not dye in their unregenerate condition from the womb the decree beginneth to take place and be put in act Gal. 1.15 It pleased God who separated me from my mothers womb and called me by his grace Jer. 1 5. When thou camest out of the womb I knew thee He took special notice that that child was a vessel of mercy and to be employed for his glory and used for such and such purposes as he had designed them unto to fit them with such a constitution of body and mind as might best serve for that use if a man would trace the progress of Providence he would plainly see that God still hath been pursuing his choice and that that antecedent love which is the fountain of all our mercies is it which rocked you in your cradles suckled you at your Mothers breast trained you up and took care of your non-age visited you with his early mercies disposed of several Providences for your safety and preservation 't is said in Heaven we shall know as we are known 1 Cor. 13.12 compare Gal. 4.9 But now after that ye have known God or rather are known of God Then we shall understand how many several circumstances concurred to bring us home to God and how the goodness of God hath gone along with you from time to time to preserve you till the time of Grace was come rescued you in eminent dangers when the thred of your life was likely to be fretted asunder 3. The dispensation of means and the directing of means to such a place and people where and among whom the course of your life fell Not only the Doctrine but the journeys of the Apostles were ordered by the Spirit Acts 16.7 They assayed to go into Bythinia but the spirit suffered them not Acts 13.26 To you is this word of salvation sent Not brought by us but sent by God not only in regard of his institution but providential direction certainly there is a special Providence goeth along with ordinances and they are ordered and directed with respect to Gods elective love he sendeth furnisâ—eth continueth able instruments Acts 18.10 I am with thee and no man shall let on thee to hurt thee for I have much people in this city Wherever God lighteth a candle he hath some lost groat to seek He had much people belonging to his election in
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
an Acquâ—efcency in Gods Providence though our Talents be not so large 2. Let it quicken those that have received greater Gifts than others to do so much the more good with them you are more bound and that which God will accept from others he will not from you If you have many Ordinances and means of Improvement you should get the more Grace Heb. 6.6 7. and Mat. 11.22 23 24. You are deeper in the State of Condemnation if you do not bring forth Fruit proportionable to the means of Salvation if greater Abilities you must give God the more Glory if a greater Estate you must be richer in good Works 1 Tim. 6.7 8. For you to shut up your Bowels 1 John 3.17 How dwelleth the Love of God in you Potentes potenter cruciabuntur Mighty shall be the Destruction of the Mighty if we have greater Mercies there is greater Duties and greater Duties greater Sins and greater Sins greater Judgments Surely if men had any Sense of their Accounts those that have much to answer for would have more Trouble Doct. III. Among those that have received Talents all are not alike Fruitful I shall handle the Point with respect to the Context we have in hand 1. Though but one be mentioned yet the Number of Vnfaithful ones is very great In Parables the Scope must be regarded Now the general Scope is to shew that as the Virgins are not all admitted so all the Servants of the House not accepted in the Parable Indeed two of the Servants are Faithful one unfaithful We cannot conclude thence that the Number of those that used their Talents well should be greater than of those that hid them or neglected the Improvement of them as in the former Parable that the Number of the Foolish shall be just equal with the Number of the Wise or in the Parable of the Wedding Garment that but one shall come to the Gospel-feast unprepared No the Ornament of that Scheme and Figure which Christ would make use of to signify his mind required it should be so expressed For since our Lord to avoid Perplexity and Confusion would mention but three Servants 't was fit that one should be an instance of eminent Faithfulness and Service another of Service in a lower degree that the meanest may not be discouraged and the other should represent the unfruitful ones Now Experience sheweth they are more than one to two yea more than ten to one much the far greater Number Oh how few are there even of those that hold much from God that return him ought of Love and Service The Idle and Unprofitable ones are found every where in all Ranks and Conditions of men 2. Observe He that had but one Talent is represented as the Vnfaithful One and that with good Advice If the Example of Reprobation and Punishment had been put in the Servant that had five Talents or two Talents we might have thought that men of eminent Gifts Rank Quality and Employment in the Church shall be called to an Account and punished for their Neglect No but as our Lord hath laid it it reacheth his full Scope and Purpose For in the instance of the Servant that had but one Talent those that had five and two may easily know how much sorer Punishment shall light upon them if he that had least be called to such a strict Reckoning for his Non-improvement However this we may observe That he that had the least Gift was Unfaithful to be sure those that have most Spiritual gifts do usually improve them and the rest are left without Excuse 3. Observe His Crime is he went and digged in the Earth and hid his Lords Money Men dig in the Earth to find Metals and Talents not to hide them there Mark 't is not said he did imbezzle his Talent as many waste their Substance in riotous Living quench brave parts in excess sin away many precious Advantages of Ordinances and Education and powerful Convictions No he did not imbezzle his Talent but hid it Mark again he did not Misimploy his Talent as some do their Wealth others their Wit to scoff at Religion or to put a Varnish on the Devils Cause their Power to Oppress and crush the good The precious Gifts that many have are like a Sword in a mad-mans hand they use them to hurt and mischief No no such thing is charged upon this evil and naughty Servant 'T is Fault enough to hide our Talents though we do not abuse them That you may conceive of this I shall shew you 1. His Sin in hiding his Lords Money 2. What may be the Cause of it in those that imitate him First 'T was a Sin Partly because 't was against the command of his Master In Luke 19.13 He gave them a Charge Occupy till I come Partly because 't was against the end of the Distribution of the Talents to keep Money unprofitably by us is a loss 't was made for Commerce so were Gifts given us to profit withall scattered into several hands to bring in some encrease to the Lord and Owner Partly because 't was against the Example of his Fellow-Servants who were industrious and careful to comply with their Charge 2 Cor. 9.2 Your Zeal hath provoked very many And partly as his Obedience and Account would have been easier as 't is more easie to give an Account of a small Sum than a greater as there is less Trouble less Danger so his Refusal is less excusable And partly as 't was an Abuse of his Masters Patience 't was long e'er he called him to a Reckoning God will bear long with us in Infancy Childhood and Youth but he will not bear alwayes if we do not bethink our selves at last our Account is hastened and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory the good of others and their own Salvation Secondly What may be the Causes of such like Unfaithfulness Men are taken off from Improving their Talents First Sometimes by a sloathful Laziness and should that hinder us especially us that are Servants to God what man can endure an idle Servant though he should not whore and steal yet if he do not his work you put him away Every thing in the World costs Diligence and shall not we be diligent in our Masters Work How will men labour for a small Reward in the World and is not Heaven worth our most industrious Care shall not we be hard at work 1 Cor. 15.58 The Reward is still propounded to the diligent 1 Cor. 3.8 Every man shall receive his Reward according to his own Labour 2 Cor. 9.6 He that soweth sparingly shall reap sparingly Idleness is its own Punishment An idle man is a Burden to himself like a man buryed alive When 't is Morning would God it were Evening He Contracts Distempers a Key seldom turned rusts in the Lock standing Pools are apt to putrify David when he was idle fell into those foul Faults An idle
long and given us a large space of time wherein to employ our selves but what have we done for his glory Alas either we do nihil agere or male agere or aliud agere either we do nothing or nothing to the purpose or that which is worse than nothing which will undo us for ever Oh what thoughts will we have of a careless and mispent life when we come to die Many do not think of the end of their Lives till their lives be ended and then they moan and bewail themselves when they lye a dying Oh rather think of your last end and great account betimes 'T is lamentable to begin to live when we must die Quidam tunc incipiat vivere cum desinendum est they end their lives before they begin to live Therefore if hitherto you have been pleasing the flesh idling and wantoning away your precious time say 1 Pet. 4.3 Let the time past suffice I have been long enough dishonouring God and destroying my own soul hath my Master tarryed so long and shall I still abuse his patience This is an holy and right use of this delay Secondly His Work what he will do when he cometh He reckoneth with his Servants Doct. II. Those that have Talents must look to reckon for them For though he be long first yet at length the Lord cometh 1. Consider the certainty of this Account his Wisdom Justice Goodness and Truth require it His Wisdome requireth it for no wise man would put hiâ— Goods to trust and never look after them more and shall we imagine that the wise God would send reasonable Creatures into the World and furnish them with excellent Gifts and Endowments and never consider how they imploy themselves Is man Gods Servant then certainly he is liable to an account You had never come into the World but for this business to serve and please God For God maketh nothing in vain but all things for himself Prov. 16.4 And do you think that after you are made for this end you may live as you lift and never be called to a reckoning So absurd a thought cannot enter into the heart of a reasonable man Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the wayes of thy heart and in the sight of thine eyes But know thou for all these things God will bring thee to judgment Man would be but a sort of Beast if he had no other end of his Actions but to eat and drink and sleep and no other account to give surely the most wise God would not have given us such excellent faculties in vain He fitteth all Creatures for their use Every Workman fitteth his work for the end for which it serveth so God hath made Man for some end and use And Gods Justice requireth it that it should be well with them that do well and ill with them that do ill In the World it is not so his Servants are very often abused while doing their work most faithfully the World thinks them mad hateth them They that neglect their own work beat their Fellow-servants therefore the honour of his Justice requireth they should be called to an account 1 Pet. 4.5 Who must give an account to him who is ready to judge the quick and the dead There is not a thought in wicked mens Hearts nor a word in their Mouths contrary to God and his People but he taketh notice of it and will exact an account thereof a strict and impartial account of all their hard speeches And the Goodness of God requireth it His goodness to the World in general the World would be a Wilderness and Men like ravenous Beasts if there were not some Bridle and awe of a World to come upon them but every one that had power would prey upon others but that there is an higher Judge God hath appointed a supream Tribunal where Causes are judged over again otherwise those that have power enough to do mischief would be under no restraint But 't is goodness to his people whom he hath set a work and therefore hath appointed a day when he will give them their wages his goodness will not permit that they should be any losers by God their love and obedience to him that deny themselves their own affections and interest for his sake Therefore certainly the great God of Recompences will come and call the VVorld to an account that the faithfulness of his Servants may appear with praise and honour This is a supream Truth Heb. 11.6 That he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And his Truth requireth it 't is laid at pledge in the VVord that 's the proper ground for Faith to build upon Now there we have not only Gods VVord but Gods Oath Rom. 14.10 11. For we must all stand before the judgment seat of Christ. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God There we have plentiful evidence 2. 'T is a personal Account Rom. 14.12 So then every one of us shall give an account of himself to God VVe should not look to others what they be and do As to our selves we must give an account of our selves our life our heart our own thoughts words and actions 'T is personal partly because every one must give his Account apart not every one shuffled together and in gross but every Servant apart and severally first he that had five Talents then two then one And partly because every one unavoidably must answer for himself Here we may have our Attorney or Advocate to appear for us in Court but there every one for himself every man must in person give an Account of his own fidelity 3. 'T is an Impartial Account every one without exception Revel 20.12 I saw the Dead both small and great stand before God Small and great King and Peasant they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account none so mean as to be neglected in it he that received five Talents and he that received one both gave an Account The poor Beggar is not left out nor the King excused 4. 'T is a particular Account God will not take our Accounts by the heap and lump but there is a narrow search into all our Hearts and Ways the the great thing is What we have done in that place and Relation where God hath set us our Stewardship Luke 16.2 But that 's not all we are to give an Account of every Action Eccles. 12.14 For God shall bring every work into Judgement Every idle Word must be Accounted for Mat. 12.36 All the time we have spent degrees of Grace we received what we have done proportionable to our Trust five for five two for two 5. 'T is an exact
3.6 compared with Gen. 18.12 He will own a Pearl on a Dunghil the least Act of sincere Obedience though there be many failings But I must return 3. The usual ill thoughts of God are these three 1. That He is rigorous in his Commands 2. Niggardly and tenacious in his Gifts and helps of Grace 3. And as to Acceptance that he is hard to please and easie to offend All these may be gathered out of the words of the unfaithful Servant and all these lye deep in the Hearts of men against Gods Sovereignty 1. Hyppocrites accuse God of Tyranny in his Laws as if he dealt hardly with his Creatures to leave them with such affections in the midst of the Snares and Temptations of the present Life and requiring such Duty from them Certainly all that God hath required of us is holy just and good conducing not only to his Glory but to the Rectitude and Perfection of our Natures man would not be man if such things were not required of him so that if we were in our right wits and were left to our own Option and Choice we would preferre Subjection to such Laws before Exemption and freedom Micah 6.8 Are Justice Temperance Chastity Piety Patience Gives and Fetters to Humane Nature We cannot be without these and preserve the Nobleness of our being and the good of humane Societies 'T is true this lower World furnisheth us with many Temptations to the contrary but these Temptations work not by constraining Efficacy but only by inticing Perswasion and have we not more earnest Perswasions to love God and please God Are not God and Christ and Heaven more lovely Objects than all the Pleasures and Profits and Honours of the World These things do not force the will but draw your consent and surely God hath propounded more lovely things in his Covenant to draw this consent from them The great fault is in our Lust 2 Pet. 1.4 As the Poyson is not in the Flower but in the Spider 2. He accuseth God as backward to give Grace and help our Impotency and as if he did require more than he giveth This is obvious and express in the words of the naughty Servant Reaping where thou hast not sowen and gathering where thou hast not strawed But this also is an unjust charge for God requireth nothing but according to the Talents received Now he needeth not take any thing from the Creatures for he giveth all he had one Talent and God expected the Improvement but of one Let men try to the utmost and see if they have cause to make this Complaint they will find that the way of the Lord is strength to the upright Prov. 10.29 and that all these jealousies are but a slander against Gods Government Why do you complain that he would reap where he hath not sowen Is it because you would have God force you to be good whether you would or no and by an absolute constraining Power drive you out of your flesh-pleasing course Consider how unbeseeming it is the Wisdom of God that men should be holy and good by Necessity and not by Choice Vertue would then be no vertue not a moral but a natural Property as burning is to Fire And it were no more praise-worthy to mind Heavenly things than it is for a Stone to move downward 'T is true God must make make us willing but willing we must be now there is no such thing on your parts when you wilfully refuse the hopes God offereth Acts 13.46 Since ye put away the Word of God from you and judge your selves unworthy of eternal life lo we turn to the Gentiles At least you do not apply your hearts to work with God or frame your doings to turn to him as 't is in the Prophet you do not improve Means and Mercies and Providences and Helps vouchsafed And will you after all this think God a Pharaoh that requireth Brick and giveth no Straw Here 't is verified Prov. 17.3 The foolishness of man perverteth his way and his heart fretteth against the Lord. We usually ruine our selves and then complain that God giveth no more Grace But do not we justifie this conceit of wicked men when we say God requireth Duty of the fallen Creatures who have no power to perform it I answer 1. We must so maintain God's Goodness as still to keep up his Sovereignty and right of Dominion Man had power which was lost by his own default but God doth not lose his Right though Man hath lost his Power Their Impotency doth not dissolve their Obligation A Drunken Servant is bound to the Duty of a Servant still 'T is against all reason the Master should lose his right to command by the Servants default A prodigal Debtor that hath nothing to pay yet is liable to be sued for the debt without injustice God contracted with us in Adam and his obedience was not only due by Covenant but by Law and immutable right not by positive Law only or Contract And therefore he hath a right to demand Obedience as the fruit of Original Righteousness 2. 'T is harsh men think to answer for Adam's fault to which they were not conscious and consenting But every man will find an Adam in his own heart the Old Man is there wasting away the relicks of natural light and strength and shall not God challenge the debt of Obedience from a proud prodigal Debtor We are found naked yet we think our selves cloathed poor yet we think our serlves rich and to have need of nothing Therefore God may admonish us of our Duty demand his right to convince us of our Impotency and that we may not pretend we were not called upon for what we owe him Man is prodigal we spend what is left lose those relicks of Conscience and moral Inclinations which escaped out of the ruines of the fall 3. God requireth it that we may acknowledge the Debt and confess our Impotency being practically convinced thereof and so humbly implore his Grace 4. God is still offering recovering Mercy and never forsaketh any but those that forsake him first 1 Chron. 18.9 If thou forsake him he will cast thee off for ever 2 Chron. 5.2 If you forsake him he will forsake you Did you improve your selves and beg Gods Grace and carry on the Common work as far as you can then 't were another matter He that useth Gods means as well as he can he lyeth nearer to the blessing of them than the wilful despiser and Neglecter of them Unsanctified men may do less evil and more good than they do Therefore if they neglect the means they are left inexcusable not only as originally disabled but as wilfully graceless So that no such prejudice can lye against God he offereth grace and power and men will not have it 3. The third Prejudice is That he is hard to please and easily offended As if he did watch advantages to ruine and destroy the Creature Oh! No This cannot be thought of
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
Vers. 31. we have 1. The Person who shall be the Judge The Son of Man 2. The Manner of his Coming It shall be August and Glorious Where note 1. His Personal Glory He shall come in his Glory 2. His Royal Attendance And all the Holy Angels with him 3. His Seat and Throne Then shall he sit upon the Throne of his Glory First the Person is designed by this Character and Appellation The Son of Man He is called so to shew that he is True Man and descended of the present Race of Men He might have been True Man if God had framed his Substance out of nothing as he did Adam out of the Dust of the Ground And this Title is given him here as in many other Places when the last Judgment is spoken of as I shall shew you by and by 1. Partly to Recompense his foregoing Humiliation or despicable Appearance at his First Coming 2. Partly because of his Second Coming He shall appear visibly in that Nature as he went from us Act. 1.11 In like manner c. Christ shall come in the Form of a Man but not in the same humble and mean Appearance as now when he spake these things to them For 't is added for the manner 1. For his Personal Glory He shall come in his Glory Not in the Form of a Servant but becoming his present State All Infirmities shall be removed from his Soul and Body 'T is not a borrowed Glory but he shall come in his own Glory 'T is said Matth. 16.27 The Son of Man shall come in the Glory of his Father Here in his own Glory The Son of Man and the Son of God is only one Person and his Glory as God and his Father's Glory is the same So that He shall come in his Glory noteth either 1. His Divine Power and Majesty which shall then conspicuously shine forth Or 2. The Glory put upon the Humane Nature and so it will note his plenary Absolution as our Surety The Father sendeth him from Heaven in Power and great Glory He appeareth without Sin Heb. 9.28 He doth not say They that look for him shall be without Sin but He shall appear the second time without Sin unto Salvation That is fully discharged of our Debt First He came in carnem He shewed himself in the Nature of Man to be judged Then in carne He shall shew himself in the Nature of Man to judge the World At his First Coming he was holy yet in the Garb of a Sinner we judged him as one forsaken of God His Second Coming shall make it evident that he is discharged of the Debt he took upon himself 2. His Royal Attendance The Angels shall attend him both to honour him and to be employed by him 3. His Royal Posture He shall sit upon the Throne of his Glory A glorious Throne beseeming the Son of God and the Judge of the Quick and the Dead shall be erected for him in the Clouds Such as none can imagine how glorious it shall be till they see it Secondly The next thing that is offered in these words is The presenting the Parties to be judged And there you may take notice 1. Of their Congregation And before him shall be gathered all Nations 2. Their Segregation And he shall separate them one from another as a Shepherd divideth his Sheep from the Goats In the Segregation we have 1. The ordering them into two several Ranks and Companies Sheep and Goats Vers. 32. 2. As to Posture and Place Vers. 33. And he shall set his Sheep on the Right Hand and the Goats on his Left Not only a Separation as to Crhist's Knowledge and discerning them but a Separation in Place I begin with the first Branch The Appearance and sitting down of the Judge Two Points I shall observe 1. Doct. That the Iudge of this World is Iesus Christ. 2. Doct. That Christ's Appearance for the Iudgment of the World shall be Glorious and full of Majesty For the first Point That Iesus Christ is the Worlds Iudge 1. Here I shall enquire why he is Judge 2. In what nature he doct act or exercise this Judgement whether as God or Man or both First Let us enquire how Christ cometh to be the Worlds Judge and with what Conveniency and Agreeableness to Reason this Honour is put upon him To a Judge there belongeth these four things 1. Wisdom 2. Justice 3. Power and 4. Authority 1. Wisdom and Vnderstanding by which he is able to judge all Persons and Causes that come before him according to the Rules and Laws by which that Judgment is to proceed For no Man can give Sentence in a Cause wherein he hath not Skill both as to matter of Right and Wrong and sufficient Evidence and Knowledge as to matter of Fact Therefore in ordinary Judicatures a prudent and discerning Person is chosen 2. Justice is required or a constant and unbiassed Will to determine and pass Sentence ex aequo bono as Right and Truth shall require He that giveth wrong Judgment because he doth not accurately understand a thing is imprudent which in this business is a great Fault But he that doth rightly understand a Matter and yet is byass'd by perverse Affections and Aims and giveth wrong Judgment in the Cause brought before him that is highly impious and flagitious Therefore the Judge must be Just and incorrupt 3. Power is necessary that he may compell the Parties judged to stand to his Judgment and the Offenders may receive their due Punishment For otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn Pageantry 4. There is required Authority For otherwise if a Man should obtrude himself of his own accord they may say to him Who made thee a Judge over us Or if he by meer force should assume this Power to himself the Parties impleaded have a pretence of Right to decline his Tribunal and appeal from him Certainly he that rewards must be Superiour and much more he that punisheth For he that punisheth another bringeth some notable Evil and Dammage upon him but for one to bring Evil upon another unless he hath right to do it is unjust Therefore good Authority is required in him that acts the Part of a Judge These things as they stand upon evident Reason and are necessary in all Judicial Proceedings between Man and Man so much more in this great and solemn Transaction of the Last Judgment For this will be the greatest Court that ever was kept both in respect of the Persons to be judged which shall be all Men and evil Angels high and low small and great rich and poor Princes and Subjects and in respect of the Causes that shall be produced the whole Business of the World for six thousand Years or thereabouts or the Retributions made which shall be Punishments and Rewards of the highest Nature and Degree because Everlasting And therefore there must be a Judge sought
Christ saith Venite Benedicti Come ye Blessed We should set one against the other The least thing intended in this Compellation is an Absolution from the Reproaches of the World and their Censures whether rashly vented or pronounced under a colour of Law and Church-Power They are not so ready to curse and fulminate dreadful Censures on the true Worshippers of Christ as he is to acquit and absolve them Their Redeemer in Judgment will call them Blessed and publish on the World that all the Censures of wicked Men were preposterous and perverse 2. The Term is opposed to the Sentence of the Law The Worlds Obloquy is the less to be stood upon as being the Product of Wrath Bitterness and Hatred But the Law of God that containeth in it the highest Reason in the World pronounceth them accursed Gal. 3.10 Cursed is every one that continueth not in all that is written in the Law to do them And to this Sentence we were once subject and were so to look upon our selves Ephes. 2.3 Whatever we were in the Purpose of God our Duty is to look upon what we are in the Sentence of the Law of God and so we were all of us condemned to a Curse And the Wicked that never changed Copy and Tenure lie still under that Curse as Christ himself sheweth in his Sentence on them Vers. 41. Depart ye Cursed The Curse of the Law taketh them by the Throat and casteth them into eternal torments The Devil would have that Sentence executed upon us now according to our deserts but the Judge on the Throne pronounceth us Blessed as having taken hold of the Priviledge of the new Covenant and so escaped the Curse of the Law In this term our Justification is Implyed Act. 3.19 Christ doth in effect say These my Friends and Servants deserved in themselves to be accursed and miserable for ever but I have made satisfaction to God for them and pronounce them blessed and free from all sin and misery 3. The term is opposed to their own fears Not only doth the world condemn us and Sathan urge the Curse of the Law against us as having transgressed the bonds and Rules of our duty in many cases but our own trembling hearts are ever and anon casting up many a fearful thought What shall become of us to all eternity This fear is so strong and rooted in the hearts of the godly that 't is a long time e're the Promises of the Gospel can vanquish and quell it though the Messengers of Christ come and tell them of the tender Mercies of God that there is enough in the Merits of Christ of the Priviledges and Immunities offered by the new Covenant and beseech them that they would not obstinately lift up their fears against the whole design of Christ in the Gospel yet all will not do if they can get a little peace and rest from accusations of Conscience 't is almost all they can attain unto in the world Perfect love casteth out fear 1 Joh. 4.10 But then the supream Judge before whom all must stand or fall will assure them with his own Mouth that they are Blessed and therefore they shall â—ully get rid of all disquieting and tormenting fears He shall say Tremble no more Come ye blessed of my Father 4. It noteth what God hath done for them to bring them to this estate of Blessedness Eph. 1.3 Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with spiritual Blessings in heavenly places in Christ He hath loved them and enriched them with Grace heaped many spiritual favours upon them which now they are to receive the consummation and accomplishment of Dei benedicere est benefacere when we bless God we declare him blessed when God blesseth us he maketh us blessed his saying is doing Since ye are Elected Called Justified Sanctified at the will of my Father come and freely possess your selves of all that you have hoped longed and waited for Secondly Of my Father 1. In this expression he pointeth at the fountain cause of all our Happiness the beginning of our Salvation was from an higher cause than our own holiness yea than Christs Merit from the Favour and Blessing of God the Father He was the principal efficient cause and ultimate end of the work of our Redemption and the Saints Blessedness Christ as Mediatour is but the way to the Father John 14.6 It is the Father appointed Christ gave him to us Joh. 3.16 gave them to Christ Joh. 17.6 and in time brought them to close with his Grace Joh. 6.44 It is the Father that prepared this Kingdom for them before the Foundation of the world they are the Fathers chosen ones those whom the Father loveth 2. This expression shews how the divine Persons glorifie one another As the Spirit glorifieth the Son Joh. 16.14 so here the Son glorifieth the Father and referreth all to him he doth not say My redeemed ones but Ye blessed of my Father they are not less beloved and blessed by the Father than by the Son who redeemed them Blessed in the Fathers love who elected them gave them to Christ sent Christ and accepted his Ransome declared his will in willing their glorification II. The Invitation in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both have their emphasis and proper signification the one signifieth our Entrance upon the glorified estate the other our everlasting Possession of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come to the wicked he saith Depart but to the Saints Come As the quintessence of all Misery lyeth in the one so the Consummation of all Blessedness in the other He had said before Math. 11.28 Come to me all ye that are weary and heavy laden and I will give you rest But that was but an Acquaintance at a distance and some remote service we were called unto but now Come into my Heart my Bosom my Glory Our nearest Communion with Christ is not till we be translated into Heaven Come draw near to me be not afraid of my Majesty this was it the Saints longed for and now they enjoy it When shall I come and appear before God! saith Holy David Psal. 42.2 You that had an Heart upon my first Invitation to come to me and seek after me in the Kingdom of Grace come near to me now in the Kingdom of Glory The Godly do not so much desire to come near to Christ as Christ desireth to come near to them Where have you been all this while Come come I am ready to receive you you are welcome Guests to me We have been too long asunder Oh! How ravishing will this be to every gracious Heart that loved and longed for this Day 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhâ—rit Our happy and blessed Estate we have and hold by Inheritance 1 Pet. 3.9 Ye are called to Inherit a Blessing That noteth a Tenure free full and sure This Heritage 1. Is Free We do not possess it as Bond-men or Servants
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
Page 133 Hell a state of Torment as well as a state of Death Page 193 Hell a State of Torment and Place of Torment Page 193 The greatness of the Torments of the damned Page 207 Torments of the Body what they shall be Page 206 Torments of the damned why eternal Page 208 Eternity of Hell Torments consistent with Gods Iustice. Page 194 Few believe the Torments of Hell Page 195 Trimming of Lamps what it signifies in the Wise Virgins Page 40 What it signifies in the Foolish Virgins Page 40 Who do not trim their Lamps Page 41 Trade what it is to trade with our Talents Page 90 In trading for God our Returns must carry proportion to our Receipts Page 94 Reasons of it Page 95 Cautions in judging of our Returns in Trading Page 94 U. UNion of Believers with Christ represented by Marriage-Union Vid. Marriage Page 56 The Benefits of Union with Christ. Page 57 Virgins Visible Professors why so called Page 3 Virgins foolish why many have great confidence of their good Estate that shall be found foolish Virgins at last Page 45 Visible Church the State of it in this World Page 4 W. WAtching spiritual what it is Page 72 Watching as it respects our present state to avoid sin and do good considered Page 74 75 Reasons why we should watch to avoid sin Page 73 Watching unto Prayer in Prayer after Prayer what Page 75 Watching as it respects the future State opened Page 75 Who are to watch Page 78 Reasons why we should watch Page 77 The Causes of it Page 73 How long we are to watch Page 78 The Blessing promised to watching Page 78 The danger of not watching Page 78 Means to help to Watchfulness Page 79 Wisdom of Christ Divine and Humane explained Page 143 Wisdom Spiritual wherein it lyes Page 22 Wonder a great Wonder that any should reject the Christian Faith Page 136 214 And that any should embrace it and live sinfully Page 137 214 Three Causes of it Page 137 The Reward of the Righteous at the day of Iudgment shall be matter of wonder to them Page 183 The Reasons of this wonder Page 183 Work Christ appointed every man his work at his departure Page 84 How good Works must be performed Page 180 The Godly described by their fruitfulness in good Works Page 206 Comfort to sincere Christians from their good Works Page 180 The doing some good Works cannot excuse men for the omission of others Page 180 The respect of good Works to the future sentence Page 178 Works assigned as a Reason of the Sentence of Absolution at the last day Page 174 Works at the last day produced as an Evidence of Faith Page 175 Trusting in Works very natural but very dangerous Page 179 Works are not the moving Cause to incline God to give us Christ. Page 179 Nor the Instrument of applying the Merits of Christ. Page 180 Yet no man can maintain his Comfort without them Page 182 Worm that never dyes what it is Page 206 Wrath of God the greatness of it Page 207 Some Instances of it Page 208 FINIS A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on the 25 th of MATTHEW  Chap. Vers. Pag. EXodus 34 5 6 7. 112 Job 11 20. 47 Psalm 32 31. 13 141 3. 79 Proverbs 3 16. 199 19 15. 28 26 9. 121 Ecclesiastes 10 2. 14 Isaiah 30 33. 192 Jeremiah 17 11. 207 Hosea 2 19 20. 59 Zechariah 11 17. 131 Matthew 6 3. 183 11 23. 130 26 45. 26 28 10. 187 188 Luke 13 7. 206 Acts 20 21. 14 24 10. 7 Romans 2 12. 159 9 11. 200  22. 199 1 Corinthians 3 8. 107 2 Corinth 11 2. 3 Ephesians 2 10. 14 4 18. 12 6 8. 107 Colossians 1 24. 36 2 Thessalon 1 9. 149 2 Timothy 2 12. 66 Titus 1 16. 14 2 12 13. 42 Hebrews 2 11. 187 6 12. 119 8 10. 13 10 22. 22 James 3 16 17. 93 1 Peter 1 3. 172  7. 104 2 Peter 1 4. 12  7. 186 3 11. 40  14. 42 1 John 2 16. 74 Revelations 20 12. 102 21 8. 209 ERRATA in the Sermons on the 25 th Chap. of St. Matthew The Reader is desired to Correct these following Errors with some others less material which have been occasioned by the faultiness and Imperfection of the transcribed Copy PAge a. line 51. for thus read as l. 52. for grew r. drew l. 53. r. so he was ib. for to r. from p. 4. l. 39. r. meant of p. 12. l. 51. dele of p. 18. l. 8. for never r. neither p. 21. l. 31. r. not to waste it l. 49. for Transfiguration r. Presignation p. 22. l. 43. for Wisdom is r. Rectum est p. 47. l. 56. r. hope of p. 48. l. 43. r. profession and l. 44. dele without that l. 45. dele should l. 46. r. Now these Temporaries p. 51. l. 19. for that we might r. but we must l. 36. r. in the names of their little ones avouch God to be their God p. 55. l. 48. dele 3. p. 57. l. 9. for name r. terms p. 59. l. 46. r. he comes p. 63. l. 56. r. would not now die p. 66. l. 13. r. if he were not heard and l. 61. for assigneth r. ascribeth p. 67. l. 25. for beareth r. leaveth l. 26. for thereto r. on them p. 69. l. 8. r. ever be l. 34 35. dele not fully p. 70. l. 16. for indefinitè r. distinctè p. 71. l. 3. for separate r. despise l. 5 6. for promote r. promise p. 76. l. 8. r. they both see things future and things future with clearness and certainty l. 11. r. the light of Faith l. 16. for design r. Decree ib. for they are r. that Decree is p. 79. l. 6. after Judge adde before they are ready to be judged p. 81. l. 50. for commutative r. cumulative p. 82. l. 47. for Duty r. Entity p. 84. l. 33. dele and undertakes p. 92. l. 9. for is r. as p. 94. l. 15. dele mans l. 38. after boldeth adde Crescentibus donis crescunt rationes donorum Gregory p. 97. l. 24. for Ministry r. Minister p. 104. l. 53. for Fruits r. Smells l. 53 54. for Pleasure consists r. And lastly p. 105. l. 17. r. delight to meet them l. 25. for This r. His p. 114. l. 47. dele by their failing p. 117. l. 48. dele no p. 121. l. 61. r. a sleight Eye p. 124. l. 27. for Many r. Man l. 41. dele First l. 42. dele Who p. 127. l. 4. dele or p. 141. l. 35. for of r. at ib. after coming dele l. 40 41. for Soul and Body r. humane Body p. 146. l. 18. for with r. without l. 39. r. bonum p. 155. l. 26. r. You have no cause l. 29. r. The wayes of God are condemned p. 163. l. 28. for lively r. live l. 44. for Comforts r. People p. 172. l. 47. r. of the Inheritance of the Saints p. 179. l. 20. for because r. besides p. 184.
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
your Birth and Education If you had been born among Heathens you had been liable to their Darkness The Statutes of the Lord are right rejoicing the Heart Psal. 19.10 Secondly Now we come to speak to the Second Head of Christian Doctrine What is to be known concerning Jesus Christ. I shall not wander and digress from the Circumstances of the Text. Here are three things offered to our consideration First That he is sent Secondly That he is Jesus or a Saviour Thirdly That he is Christ or an anointed Saviour First That he is sent I in part opened this in the Explication now I shall open it more fully It implieth 1. Christ's Divine Original he was a Person truly existing before he came into the World as a Man must be before he is sent he came forth from God Gal. 4.4 When the fulness of Time was come God sent forth his Son made of a Woman made under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is a double Compound Sent forth from God Jesus Christ was in the Godhead to note his intimacy and familiarity with God he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 The only begotten Son of God which is in the Bosom of the Father he hath declared him He is not only legatus à latere from the Side of God but from the Bosom of God so Equals and dear Friends are admitted into the Bosom Therefore he is said to come forth from God John 16.30 Not only to note the Authority of his Message but the Quality of his Person he came from out of the Godhead No inferior Mediator could serve the turn such an Errand required a God himself nothing but an infinite Good could remedy an Infinite Evil. Sin had bound us over to an Eternal Judgment and nothing could counterpoise Eternity but the Infiniteness and Excellency of Christ's Person He that came on such an Errand must needs be God both to satisfy God and to satisfy us God could not be satisfied unless his Sufferings had received a value from his Person to satisfy God offended there must be a God satisfying for the Offence therefore his Blood is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood The Satisfaction must carry proportion with the Merit of the Offence a Debt of a Thousand Pounds is not discharged by two or three Brass Farthings Creatures are Finite their Acts are due and their Sufferings for one another if they had been allowed would have been of a limited Influence Merit is above the Creature no Act of ours can lay an Engagement upon God 1 Sam. 2.25 If a Man sin against another the Judg shall judg him but if he sin against God who shall intreat for him The Judg may accord a Difference between Man and Man and one Man may make Satisfaction to another but to take up Matters between us and God a Person must be sent out of the Godhead it self So to satisfy us he had need be able to grapple with Divine Wrath that would undertake our Cause he was not only to undergo it but to overcome it The Creature would never have been satisfied if he had perished in the Work if our Surety were kept in Prison and held under Wrath and Death we should have had no assurance that the Debt was paid Acts 17.31 Whereof he hath given Assurance to all Men in that he hath raised him from the Dead Christ's Resurrection is our Acquittance and Discharge John 16.10 Of Righteousness because I go to my Father and ye see me no more Well then we see the Reasons why a Person of the Godhead is imployed in this Work you need not doubt but that it is accomplished to the full since it is in the Hands of such an able Surety Besides it sheweth the greatness of our Sin and Misery that a Person of the Godhead must be sent to rescue us Sin fetched the Son of God from Heaven and if we subdue it not it will sink us into Hell 2. It implieth his distinct Subsistence that Christ is a distinct Person from the Father for he that sendeth and he that is sent are distinguished Mark I say it implieth Distinction but not Inferiority against the Arrians Persons equal by mutual consent may send one another as we see among Men and Christ was equal with God Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God he might take that Honour upon him without usurpation Now this sending is ascribed to the Father as John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. and in other places Partly because the Father in those Places is not taken personally but essentially for the Decree of the Father is the Decree of the Son and Spirit they are one in Essence and one in Will their Actions are undivided partly because this peculiar personal Operation is especially ascribed to the first Person the Father is said to send and the Holy Ghost to qualify and fit him It is ascribed to the Father he sent the Spirit to accomplish it to God the Son who took humane Nature and united it to his own Godhead to the Spirit of God who formed and sanctified and furnished it with Gifts without measure In the 〈◊〉 of Salvation the Original Authority is made to reside in God the Father So that here is a sensible Argument to confirm the Doctrine of the Trinity Christ was sent one of the Persons took Flesh by order and appointment of the whole Godhead The Distinction of the Persons is by this discovered Heb. 1.5 6. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son And again when he bringeth in the first-begotten into the World he saith And let all the Angels of God worship him 3. It implieth the Incarnation of Christ Sent into the World John 10.36 So Gal. 4.4 God sent forth his own Son made of a Woman Christ's sending doth not imply change of Place but assumption of another Nature Now this was necessary otherwise Christ neither ought to nor could suffer Justice required that the same Nature that sinned should be punished If he had not been made of a Woman he could not be under the Law the Duty or the Penalty of it Gal. 4.4 He was made of a Woman made under the Law Our Sin was not to be punished in Angels or in any other Creature that had not sinned nor in Man made out of nothing or out of a piece of Earth or out of the Dust as Adam God might have made Christ true Man out of that Matter but he was made of a Woman one that was of our Blood of the same Nature and Essence with them that sinned Our Saviour was not to be a Sinner but partaker
as our Surety he is to receive a Law Secondly Let us consider the VVords in the Moral Sense and Accommodation and then in this Plea which Christ maketh when he was about to die we may observe these Circumstances 1. What he says I have glorified thee 2. Where Vpon Earth 3. How I have finished the Work thou hast given me to do Doct. They that would die comfortably should make this their great Care to glorify God upon the Earth and finish the Work which he hath given them to do in their several Stations and Relations Here I shall shew I. What it is to glorify God upon the Earth c. II. Why this should be our chief Care III. That when we come to die this will be our Comfort I. What it is to glorify God upon Earth c. Here First Quid What it is to glorify God Secondly Vbi Vpon the Earth Thirdly Quomodo By finishing the Work which he hath given us to do First Quid I have glorified thee God is glorified actively and passively 1. Passively which noteth the Event which cometh to pass by the Wisdom and over-ruling of God's Providence and so all things shall at length glorify God in the Event Psal. 76.10 Surely the Wrath of Man shall praise thee In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep Holy-day the fierce endeavours of his Enemies do but make his Glory the more excellent So our Lye and Vnrighteousness may commend the Truth and Mercy of God Rom. 3.5 7. Pharaoh was raised up for God's Glory As the Valour of a King is discovered by the Rebellion of his Subjects the Skill of the Physician by the desperateness of the Disease But this is no thanks to them but to God's Wise and Powerful Government it will not lessen their Fault and Punishment A wicked Man may say in the end I have been an Occasion that God hath been glorified 2. Actively we glorify God when we set our selves to this Work and make this our End and Scope that we may be to the praise of his glorious Grace Some learn their School-fellows Lessons better than their own they would have God glorified but look to others rather than to themselves We would have God glorified but do not glorify him are more careful of Events than Duties We are ready to ask Lord what wilt thou do for thy great Name but do not consider our own Engagement How shall I glorify God But what is it thus actively to glorify God Answ. 1. To acknowledg his Excellency upon all Occasions Psal. 50.23 He that offereth Praise glorifieth me Praising him for his Excellencies and declaring the Glory of his Attributes and Works is one way of glorifying him God's glorifying of us is effective and creative ours declarative and manifestative he calleth the Things that are not as though they were but we do no more but say things to be what they are and that far below what they are We declare God to be what he is and are a kind of Witnesses to his Glory He is the efficient and sole Cause of all the good that we have and are and bestows something upon us which was not before This declaring the Glory of God is expressed by two words Praise and Blessingâ— Psal. 145.10 All thy Works shall praise thee O Lord thy Saints shall-bless thee Praise referreth to his Excellency Blessing to his Benefits both must be done seriously and frequently and with a deep impression of his Goodness and Excellency upon our Hearts Every Address we make to God tendeth to this that God may have his due praise understandingly and affectionately ascribed to him Repentance and broken-hearted Confession giveth him the Praise of his Justice the exercise of Faith and running for Refuge to the Grace of the Gospel doth glorify his Mercy Thanksgiving for Benefits received his Benignity and Goodness petitioning for Grace his Holiness 2. By a perfect Subjection and Resignation of our Wills to his Will It is Work glorifieth God more than Words Verbal Praises if destitute of these they are but an empty prattle Job 31.20 If his Loins have not blessed me and if he were not warmed with the Fleece of my Sheep So 2 Thess. 1.11 12. Wherefore also we pray always for you that our God would count ye worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of Faith with Power That the Name of our Lord Jesus Christ may be glorified in you and you in him Many speak good Words of God but their Hearts are not subject to him 〈◊〉 the Devil carried Christ to the top of an high Mountain but with an intent to bid him throw himself down again So many think to exalt God in tâ—eir Professions and Praises but they dishonour him in their Lives God is most glorified in the Creatures Obedience and submission to his Laws or Providence 1. To his Laws when we study to please him in all things Col. 1.10 That ye may walk worthy of the Lord unto all pleasing being fruitful in every good Work and increasing in the Knowledg of God It is a great Honour to a Master when his Servants are so ready and willing to please him I say to one Go and he goeth to another Come and he cometh to my Servant Do this and he doth it Mat. 8.9 It is said of Abraham God called him to his Foot Isa. 41.2 He went to and fro at his command If God said Go out of thy Country Abraham obeyed 2. To his Providence It is an honour to him when we are contented to be what God will have us to be and can prefer his Glory before our own Ease his Honour before our Plenty And so it was with Christ John 12.27 28. Now is my Soul troubled and what shall I say Father save me from this Hour but for this cause came I to this Hour Father glorify thy Name that satisfied him so God might be glorified So Paul Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death As a Traveller takes the Way as he findeth it so it will lead him to his Journeys end We must be as a Die in the Hands of Providence whether the Cast prove high or low we are still upon the Square 3. We glorify God rather by entertaining the Impressions of his Glory upon us than by communicating any kind of Glory to him and so we glorify him when we grow most like him when we shew forth his Vertues 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar People that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Children of God are a Glass and Image wherein the Perfections of God are visibly held forth his Perfections are stamped upon us that all that see us may see God in us But alas most of us are but dim Glasses shew forth little
our Sins This had its rise from the Grace and Mercy of the Father But let us see what the Father doth in the Business of our Redemption that we may with comfort look upon Christ as a constituted authorised Mediator by the Decree and Counsel of Heaven 1. As the Supream Author it was the Father's Contrivance and Motion to Christ to regard the Case of Sinners I look and there is no Intercessor I see there is none fit to go between fallen Man and me Son you shall take their Case in Hand And therefore he is said to give Christ John 3.16 God so loved the World that he gave his only begotten Son In the purpose of his Thoughts to send Christ Gal. 4.4 When the fulness of the Time was come God sent forth his Son made of a Woman I shall open it in the next Verse To sanctify him John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. to consecrate him for the great Work of Redemption as when a thing is set apart for Divine Uses and Purposes it is said to be sanctified so was Christ sanctified when he was set apart for the Work of Redemption Nay to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from those who give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad Seal of Heaven So Heb. 10.5 A Body hast thou prepared for me And Vers. 7. Lo I come in the Volume of the Book it is written of me to do thy Will O God as if God had set down in a Book a Dâ—aught and Model of his Designs and then shewed it to Christ. 2. As the Supream Cause in whom Divine Power was eternally resident he assisteth Christ in the accomplishment of this Work and qualifieth him for his Office with Power and Mercy Christ in his own Person would shew us the Fountain from whence all Mercies do arise Psal. 45.7 He was anointed with the Oil of Gladness above his Fellows the Father is not only said to beget him but to anoint him His compassionate Spirit he received from the Holy Ghost Luke 4.18 The Spirit of the 〈…〉 on me because the Lord hath anointed me to preach the Gospel c. God gave him tenderness and bowels to poor broken-hearted Sinners So for Power and Strength John 5.19 The Son of Man can do nothing of himself as separate and distinct from the Eather not out of any weakness but because of the Unity of the Essence as God and on the foederal Agreement as Mediator 3. As Supream Judg he appointeth his Sufferings and the measure of the Satisfaction he was to make Acts 4.28 To do whatsoever thy Hand and thy Counsel determined before to be done Whatever Men did to him it was by his Hand and Counsel We must look to an higher Court from God's Providence to God's Decree If it had been done without his knowledg and consent nothing would have been done for our Salvation Him being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel of God ye have taken Acts 2.24 a word taken from Alms to Beggars We wanted a Price for our Redemption and God gave it out of his own Treasury Rom. 4 ult He was delivered for our Offences a Metaphor taken from a Judg who delivereth up the Malefactor into the Hands of the Executioner Christ was delivered by God as our Surety one that by his Decree was to be responsible to his Justice for Man's Sin The Father was to reward him for this by raising him from the dead and to give him leave to return to his own Glory therefore he asketh leave to return to Heaven Vers. 5. And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was After the Price and Ransom was paid the Father was to give Christ a Power to rise from the Dead and to go into Heaven There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ had Power in himself and leave from the Father till the Father should declare himself to be satisfied Christ was not to be dismissed from Punishment Our Surety was not to break Prison but honourably to be brought out by the Judg for this was the Assurance God would give the World Acts 17.31 He will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead It is not only an Effect of the Divine Power but an Act of Divine Justice And being raised up he is to be crowned with Glory and Honour as having abundantly done his Work for the Salvation of Creatures Heb. 2.9 We see Jesus for the suffering of Death crowned with Glory and Honour The Father's Heart was so taken with it that he honoureth Christ for this Reason And again he giveth Power and Authority to save Sinners Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins He hath raised him up to be a Prince of Salvation Here is the end of all that Christ as Mediator might be in a Capacity to bring Souls to Heaven And in this Work there is a constant co-operation of the Divine Power 1 Cor. 1.30 Of God he is made to us Wisdom and Righteousness and Sanctification and Redemption All the Emanations of Grace come originally from the Father in and through Christ to all his Members Vse 1. Comfort What would have become of us if the Father himself had not found out such a Remedy God had Power to punish Sins in our own Person he needed no Mediator To save Sinners is not proprietas divine naturae but opus liberi consilii it dependeth on God's Appointment and if Christ had been a Mediator only by the Vote of the Creature he might have been refused Exod. 32.33 Whosoever hath sinned against me him will I blet not of my Book These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose when we go to God we may offer a Mediator authorized by himself thou hast sent thy blessed Son to be a Mediator for me 2 Epist. John 9. He that abideth in the Doctrine of Christ he hath the Father and the Son You may urge it upon your Fears and Suggestions of Satan God is not only the wronged Party but Supream Judg it is no matter what Satan saith or your own Hearts say if the Lord hath said he will accept Sinners in Christ. Rom. 8.33 34. Who shall lay 〈◊〉 thing to the charge of God's Elect It is God that justifieth who is he that condemneth It is Christ that died Who can condemn Satan may say I can and Conscience I can God whose Act is Sovereign doth acquit God hath so great an interest in Christ that he can deny him nothing John 14.31 That the World may
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
spareth our Enemies multiplieth our Sorrows his Act is his Rule God's Will is the supream Reason of all things Again Holiness in us is an accessary Quality a superadded Gift our Essence may remain when Holiness is gone Now Holiness in God is not a Quality but his Essence The Angelical Essence continueth when Holiness is lost as in the Devils So the Man remaineth when the Saint is fled but in God his Essence and his Holiness are the same This is of practical use to humble the Creature Sin is contrary to the very Nature of God it is not only contrary to our Interests but to God's Nature A Man hateth that exceedingly which is contrary to his Nature Now in our corrupt Natures there is a direct contrariety to the Nature of God Actual Sins are but a blow and away Original Sin is a standing Contrariety there is a setled Enmity between God and us Similitude is the ground of Likeness the aversation of a Man from a Trade and other Antipathies are but a faint resemblance of this 2. God is Infinitely Holy super-purissimus The Faithful in this Life are Holy but imperfectly but God is Light and in him is no Darkness at all 1 John 1.5 Of all Creatures Light is the most pure and defecate therefore it is put to resemble God's Holiness Our Life is a Chequer-work of Light and Darkness Adam in his Innocency tho he had no Corruption yet was mutably Holy he might commit Evil tho he were not Peccator a Sinner yet he was peccabilis one that might sin But God is at the greatest distance and elongation from sin and weakness James 1.13 God cannot be tempted with Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither tempteth he any one Once more the Blessed Spirits and Angels tho they are perfectly Holy in their kind yet finitely and derivatively they do not love God as much as he might be loved God loveth himself as much as he can be loved there is as much purity in his Love as there is perfection in his Essence The Creatures Holiness is limited we cannot love God so much as he is to be loved God loveth the lowest Saint with an higher Love than the highest Angel can love God The good Angels tho they have been God's constant menial Servants without the least spot or taint of Sin in Nature or Life and tho they be confirmed in their happy Estate either by the Merit of Christ or their many Years experience and communion with God yet there is folly in them in comparison of God because of that essential mutability that is in any Creature Job 4.18 He chargeth his Angels with Folly It is spoken of Good Angels who are opposed to dwellers in Houses of Clay It were too easy a Charge for the Apostate Spirits to charge them with Folly the Angelical Nature tho it be pure yet because it is mutable it hath some kind of Folly in it it was once liable to rash Attempts against the Dignity and Empire of God Briefly the Holiness of God cannot be lessened nor increased being always infinitely perfect The Regenerate Creature must still be increasing to further Degrees till it come to the measure of the Stature in Christ the blessed Spirits tho separated from all defilement yet infinitely come short of that glorious Holiness which agreeth to the Nature of God and God is still raising it higher and higher in the Saints on Earth Their Holiness riseth and groweth like Ezekiel's Waters but God is always equal in Holiness because in Infiniteness there are no Degrees 3. God is Originally Holy God is the Fountain the ever-flowing the over-flowing Fountain of Holiness Ours is but a Stream a Derivation a Ray of the Father of Lights as little Children we can defile our selves but we should still lie in our Filth if God did not cleanse us The Creature can no more make it self Holy than it can make it self to be God is the Original both of Natural and Moral Perfection Lev. 20.8 I am the Lord which sanctify you He is summum Bonum the chiefest Good as well as the first Cause Quod vivamus Deorum munus est quod bene vivamus nostrum a wicked Speech of Seneca It is by the Influence of God that we are Holy Grace is called a Participation of the Divine Nature 2 Pet. 1.4 It is a weak Ray of the Father of Lights who is in Christ the fountain-Fountain-Cause The Saints that have communion with God have some faint Lustre which should make us careful to maintain Holiness it is a Work of God II. Why must we thus look upon him in Prayer 1. It is the way to beget Humility and Godly Fear Holy Father there is a word to beget Confidence and a word to beget Reverence This mixt Affection is the fittest temper of Soul in our Addresses to God Confidence and Reverence he is a Father but an Holy Father Nothing driveth the Creature to such self-aborrency as the consideration of God's Holiness we have to do with him who hath an infinite displeasure against Sin and Sinners the more good any one is the more he hateth Evil since therefore God is infinitely good he doth infinitely hate Sin The Angels that have lively and fresh thoughts of God's Holiness they are abashed in his Presence Isa. 6.2 3. Each one of the Seraphims had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts And the Prophet having a sight of it in Vision he crieth out Vers. 5. Wo is me for I am undone for I am a Man of unclean Lips A thorow sight of God's Holiness would drive us to our Wits ends So when God had testified his displeasure for the violation of one Circumstance in Religion looking into the Ark fifty thousand threescore and ten Men were smote 1 Sam. 6.20 The Men of Beth-shemesh said Who is able to stand before this Holy Lord God Certainly we that are made up of Imperfections should tremble more than we do when we have to do with the Holy God So Peter when Christ had discovered his Glory in a Miracle Luke 5.8 Depart from me for I am a sinful Man O Lord. God that doth infinitely love his own Holiness doth as infinitely hate Sin Did we consider this hatred we would more loath and abhor our selves we would be more ashamed than we are in our Confessions to speak thus much of our selves to a Man would make us blush and yet Man hath but a Drop of Indignation against Sin God hath an Ocean God's Children have a daunting Power in their appearance guilty Consciences when they come into the presence of one that walketh closely with God are terrified Herod feared John Baptist knowing that he was a just Man and an Holy Mark 6.20 2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. None of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
our infirmities he liveth a glorious life Luke 20.28 He is not the God of the dead but of the living for all live to him though they do not live to the World they live to God those that are departed out of this World have another Life the Souls of the Just are already in the hands of God and their Bodies are sure to be raised up at the last Day So Christ liveth to God Doctrine That the due consideration of Christs being raised from the Dead doth mightily promote the spiritual Life in us This will be evident if we consider what advantage we have by Christs Resurrection 1. It evidenceth the Verity of Christian Religion and that Christ was no Deceiver for his Resurrection is a sufficient attestation to the Dignity of his Person and Offices Rom. 1.4 Declared to be the Son of God with power according to the Spirit of holiness by his resurrection from the dead Acts 17.31 He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead This is a strong and undeniable Argument that Christ is the Son of God the Saviour and Judge of the World Where lyeth the force of the Argument Christ dyed in the judgment and repute of the World as a Malefactor but God justified him when he would not leave him under the power of Death but raised him up and assumed him up unto Glory thereby visibly declaring unto the World that the World was mistaken in him that he was indeed what he gave out himself to be the Son of God and the Judge of the World to whom is given power over all flesh either to save or destroy them according to his Covenant This Argument supposeth 1. That there is a God sufficiently represented to us by other means 2. That whatsoever exceedeth the power of Nature or course of second Causes is done by this God 3. Among all the Miracles this of raising a dead man to life is the greatest the cure of a disease is not so much 4. That if this be done to a person unjustly accused and condemned in the World it is a Justification of his Cause before all the World and a sure mark of Divine Testimony 5. The Cause between Jesus Christ and those that condemned him was That he made himself to be the Son of God and Saviour and Judge of the World this he evidenceth himself and this was preached by his Disciples Surely the Supreme and Just Governor of the World would not justifie a Cheat and Imposture and so far permit the Devil to deceive in his Name as to change the course and order of Nature and so far directly to work against it as to raise a man from the dead Now it is a mighty advantage to the advancement of the spiritual Life to be sure of the Religion that requireth it at our hands much of it being against the inclination of corrupt Nature for then there is no tergiversation or excuse as if our Rule were uncertain or that we did trouble our selves more than needeth us of absolute necessity 2. It sheweth us the Perfection of his Satisfaction there needeth no other Sacrifice to abolish sin for it is said in the Text In that he dyed he dyed unto sin once and elsewhere the unity of the Mediator and the Sacrifice is pleaded to shew the perfection of it The Unity of the Mediator 1 Tim. 2.5 There is one Mediator between God and man the Man Christ Jesus And Heb. 10.14 By one offering he hath perfected for ever them that are sanctified And Heb. 9.28 Christ was once offered to bear the sins of many The ground of this Argument standeth thus That Christ came to take away sin the benefit which the World needeth either he hath done it sufficiently or not done it if sufficiently we have what we desire if not it must be either because other Mediators were necessary to supply his defects but where are they Who can challenge this Honour as authorized by God and recommended to the World as Christ was Or what can they do beyond what he hath done No there is but one Mediator or else because another Sacrifice or Offering was necessary because this could not attain its end then Christ needed again to undergo Death for the single Sacrifice did not the work which was the taking away of sin But this was enough to ransom all Souls no other propitiatory Sacrifice was necessary Why how doth it appear By the Resurrection for when Christ was raised from the dead our Surety and Mediator which were the Qualities he took upon himself was let out of prison and dismissed as having done what he undertook Isa. 53.8 He shall be taken from prison and from judgment The Debtor may have confidence the debt is cancelled when the Surety is let out of prison and walketh freely abroad when Christ is risen from the dead and advanced to a glorious condition surely his Merit is full enough and he hath a perfect release and discharge as having done his work and needeth no more to come under the power of Death which is a great encouragement to us to set upon the destruction of sin Christ hath paid a full ransom to purchase grace to make our endeavours effectual 3. It is a visible demonstration of the Truth of the Resurrection and Life to come For Christ who would be an Example to us of all painful and self-denying Obedience would also be a Pattern of the Glory and Felicity that should ensue Therefore after a life of Holiness and Sufferings he dyed and rose again and entred into the Glory that he spake of which is a great encouragement to us to follow his steps for all this is a pledge of what shall be done in us It is said 1 Pet. 1.21 That God raised him from the dead and gave him glory that our faith and hope might be in God The Resurrection of Christ and the consequent Honour and Glory put upon him is the great prop and foundation of our Faith and Hope Certainly it much concerneth us to believe the truth of the Resurrection and the reality of the unseen Glory else all Holiness Patience Self-denial and practical Godliness would fall to the ground Now when our Teacher who hath told us of these things hath given sufficient evidence of the Truth of them in his own Person by his own rising from the dead and his own ascending into Glory it helpeth mightily to silence the objections of Unbelief The thing is not incredible nor impossible Christ in our Nature did arise from the dead and ascend up into Heaven nay it is not only possible but certain for Christ is risen and entred into Glory as our forerunner Heb. 6.20 to make the way accessible to us and to seize upon it in the name and right of all true Believers and secure a landing
to the law partly through the law requiring a righteousness so exact and full in order to life as the corrupt estate of man cannot afford partly by the body of Christ introducing a better hope that is his crucified body which is the foundation of the new Covenant besides Paul argueth this that the law doth only discover sin but cannot abolish it but doth increase it rather it bindeth over to death and therefore cannot free from death and so to fallen man 't is a law of sin and death and then answereth the Objections that might be brought against this Is therefore the law sin God forbid Rom. 7.7 and verse 10. The commandment which was ordained to life I found to be unto death and so was a law of death and working wrath and all not because of any defect in Gods institution but the weakness of our flesh that is the corruption of our nature nature being depraved cannot fulfil it or yield perfect obedience to it Once more 't is said Acts 10.39 By him all that believe are justified by the law of Moses The Law of Moses was either the ceremonial law All the oblations and Sacrifices the washings and the offerings then required could not take away sin for they were but shadows and figures of what was to come Heb. 9.9 They were figures which could not make him that did the service perfect as appertaining to the conscience and again Heb. 10.1 4. They were shadows of good things to come and it was not possible that the blood of bulls and goats should take away sins They might obtain some temporal blessings or remove some temporal judgments as they obeyed God in them but did little as to the ease of the soul as it was conscious of sin or under fears of the eternal punishment they that looked beyond them to the Messiah to come with an humble and penitent heart might have their consciences cleansed from dead works Every effect must have a cause sufficient to produce it The blood of bulls and goats was no such cause had no such vertue the effect was far above it there was a more precious blood signified and shadowed out thereby that could do it indeed Or secondly the moral law given by Moses partly because we cannot keep it of our selves and the best works that the regenerate perform are so imperfect and mixed with so many infirmities and defects that they stand in need of pardon Jam. 3.2 In many things we offend all of us Our righteousnesses are as filthy rags Isa. 64.6 and partly because they cannot fatisfie for the least sin whereby the Infinite Majesty of God is provoked This is only spoken to shew why the Scriptures do so often speak of the weakness of the Law and how impossible it is the Law should give us life that we may wholly be driven to Christ. 4. The utter impotency of the Law to produce this effect may be known by these two Things which are necessary to salvation Justification and Sanctification The Law can give neither of these 1. It cannot give us Justification unto life the Law promiseth no good to sinners but only to those that keep and observe it he that doth them shall live in them Do and live sin and die this is the voice of the law that was a way whereby an innocent person might be saved but not how a sinner might be saved The Law considered us as innocent and required us to continue so Cursed is every one that continueth not in all the words of the law to do them Gal. 3.20 But alas all we have broken with God Rom. 3.23 We have all sinned and are come short of the glory of God The Gospel considereth us in this sinful estate and therefore it promiseth remission and requireth repentance both the priviledg and the duty concern our recovery to God Secondly If the law could be fulfilled for the future past sins would take away all hope of reward by the law for the paying of new debts would not quit old scores what satisfaction shall be given for those Transgressions let me express it thus the paying of what we owe will not make amends for what we have stolen we have robbed God of his Glory and Honour tho for the future we should be obedient to him yet who shall restore that we have taken away Or satisfie for the wrong done to Gods Justice Thirdly The law had no power of taking away of sin but only of punishing of sin as it threatned death to the sinner but how we should escape this death it told us not being all shut up under sin we are shut up under wrath and there is no escape but by Jesus Christ. 2. It cannot give us sanctification It calleth for duty and puts in mind of it but giveth no strength to perform it for being corrupted within we are little wrought upon by a law without to which our hearts stand in such enmity and contrariety but let me prove it by two Arguments 1. They that did not keep themselves in innocency cannot recover their integrity now 't is lost 'T is easier to preserve life than to restore it when once dead any fool may open the Flood gates but when once the waters are broken in who can recall them Job 14.4 Who can bring a clean thing out of an unclean not one that is who can purifie his heart when 't is once defiled with sin This is an evil not to be remedied by instruction but inclination 2. Suppose they could recover themselves they would soon lose it again As Adam gave out at the first assault so we would be every moment breaking with God the sure estate and the everlasting Covenant is provided for us by Christ and our condition by Grace is more stable God by Christ hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9 God is faithful by whom ye were called Austin compareth the state of Job and Adam Job was more happy in his misery than Adam in innocency he was victorious on the Dunghil when the other was defeated on the Throne he received no evil counsel from his wife when the first Woman seduced Adam he by grace despised the assaults of Satan when the other suffered himself to be worsted at the first temptation he preserved his righteousness in the midst of his sorrows when the other lost his innocency in paradise So much better is it to stand by the Grace of Christ than our own free will the broken vessel being cemented again is strongest in the crack Well then you see that our misery is such that God only can help us by some new treaty of relief and therefore let us see what God hath done for us Secondly The means of our deliverance they are tvvo his Incarnation and Passion 1. His Incarnation He sent his Son in the likeness of sinful flesh let me first open the words Secondly shew what benefit we have
you of apparent death in a way wherein you are going you will be cautious Surely God deserveth more credit than Man He giveth you warning of the danger of this way and will you go on and try what will come of it Surely men do not believe the carnal life will be so mortal and deadly to them as it will be The false Prophet in every mans bosom deceiveth him that it may destroy him 3. Consider how willing God is to reclaim you Ezek. 33.11 Why will you die O house of Israel Hath God any pleasure in your destruction He delighteth in your conversion rather and threatneth death that he may not inflict it VSE 3. Let us examine what is our frame and temper the carnal minding or the spiritual minding This is the great Test or the true and lasting difference between men and men in life and death The great difference and division is begun here and continued for ever Other differences cease at the Graves mouth but this distinguisheth between Heaven and Hell 1. What do you seek after the gratifying of the Flesh or the perfectives of the soul that the inner man may be renewed and quickned 2 Cor. 4.16 That it be strengthned Eph. 3.16 decked and adorned 1 Pet. 4.3 To keep Grace alive in your souls that 's our care our business and our comfort 2. To what end do you live That you may please glorifie and enjoy God or live after the Flesh You were made by God and for God that you might have fellowship and communion with him here and hereafter Psal. 73.25 Whom have I in heaven but thee and there is none upon earth I desire in comparison of thee This God's people long for and labour after and wait for 3. In what manner do we mind it Is this our constant care and earnest desire and choice delight A naked approbation of that which is good will make no evidence nor a few cold wishes or faint endeavours but your constant business 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him SERMON IX ROM VIII 7 Because the carnal mind is enmity to God for it is not subject to the Law of God nor indeed can be IN the words a Reason is given why the carnal minding will be deadly to us Because 't is enmity to God God surely will be avenged on all his enemies Those that are enemies to God will shortly be dealt with as enemies Therefore to be carnally minded is death because the carnal mind is enmity to God c. In the words here is 1. A Proposition 2. A Reason 1. From the contumacy of the carnal mind 2. From its impotency to overcome it 'T is a weak wilfulness or a wilful weakness 1. The Proposition And there is to be considered the Subject the carnal mind The Predicate is enmity to God 1. The Subject or thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind or the minding of the Flesh or the wisdom of the Flesh But that hath in a great measure been shewed before Therefore 1. By the carnal mind is meant the rational powers corrupted by our sensitive appetite and disposed to obey it or a mind deceived by the Flesh and enslaved by it called elsewhere a fleshly mind Col. 2.18 2. It is here considered in its prevalency and reign as it depresseth the mind from rising up to divine and spiritual things and wholly bindeth it and causeth it to adhere to things Terrene and earthly such as gratifie Sense and conduce to please the Flesh. The wisdom of the Flesh is described James 3.15 The wisdom that descendeth not from above is earthly sensual devillish And 1 John 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life 2. The Predicate 'T is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity to God 'T is more emphatical an enemy may be reconciled but enmity cannot That which is black may be made white but blackness cannot This emphatical expression is to set forth the perfect contrariety that is in our desires affections inclinations and actions to the will of God We love what he hateth and hate what he loveth It is not only an enemy but enmity Doct. That the wisdom of the Flesh is downright opposition and enmity to God To evidence this take these Considerations 1. 'T is possible that Humane Nature may be so far forsaken as that among men there should be found haters of God and enemies to him We bless our selves from so great an evil And men scarce believe that there are such profligate and forlorn wretches in the World as to profess themselves to be enemies to God who is so good and the Fountain of all goodness and for our own part are ready to defie those that charge it upon us But the matter is clear The Scriptures shew expresly that there are haters of God Rom. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal. 139.21 Do not I hate them O Lord that hate thee And Psal. 13.2 They that hate thee are risen up against us without a cause And we need not go among the Pagans and Infidels to seek or find out them that are haters of God There is an opposite party to God nearer at hand and they are all those that walk contrary to him Col. 1.21 enemies in your minds by evil works And Psal. 68.21 He will wound the head of his enemies and the hairy scalp of such as go on still in their trespasses Now many such live within the Verge of the Church and are not to be sought among Turks and Infidels only 2. That hatred and enmity to God may be determined by Three things 1. If we love not God at all 2. If we love him not as much as we ought to do 3. If we rebel against him and disobey his Laws 1. If we love not God at all For not to love is to hate in things worthy to be beloved Surely in divine matters there is no medium He that is not with God is against him Mat. 12.30 And he that loveth him not hateth him To be a Neuter is to be a Rebel because God doth so much deserve our love and we are so much obliged to him and depend upon him So 't is said Prov. 8.36 All that hate me love death he that sinneth against me wrongeth his own soul. They that do not seek after Wisdom hate it they care not for God whether he be pleased or displeased You speak all manner of misery to that man of whom you may say that he loveth not God So Christ brandeth his enemies I know that you have not the love of God in you John 5.42 Men are in a woful case if void of the love of God Love being the Fountain of desiring all communion with him and the root of all obedience to him Therefore if men blinded by the delusions of the Flesh or
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
spiritual favours especially as apprehended under the quality of a felicity or natural good and as separated from the means Numb 23.10 O that I might die the death of the righteous and my last end might be like theirs They may long for the death of the Righteous tho loath to live their life but these desires are neither truly spiritual nor serious nor constant nor laborious so that if we consider what man is in his natural estate blind in his mind perverse in his will rebellious in his affections this work can only be wrought but by the Spirit of God Will a nature that is wholly carnal ever resist and overcome the flesh But so we are by nature John 3.6 Can flesh destroy its self Can a man of himself be brought to abhor what he dearly loveth And he that drinketh in iniquity like water be brought to loathe sin and expel and drive it from him On the other side will he be brought to love what he abhorreth There is enmity to the Law of God in a carnal heart till grace remove it Rom. 8.7 Can we that are worldly and wholly governed by sense look for all our happiness in an unseen world till we receive another Spirit The Scripture will tell you no 1 Cor. 2.12 14. Now we have received not the spirit of the world but the Spirit which is of God that we may know the things that are freely given us of God but the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Can a stony heart of its self become tender or a dead heart quicken its self or a filthy heart cleanse its self bring a clean thing out of an unclean it cannot be 2. The honour of our Redeemer requireth that our whole and intire recovery to God should be ascribed to him Not part only as our freedom from guilt while the power of sin is subdued and broken by our selves Renewing Grace is his gift as well as reconciling Grace and we can no more convert our selves to God than we can reconcile our selves to him both go together and both are obtained by the same merit and both are received from the same hand Act. 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins and 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God As by the vertue of his blood and sufferings he reconciled us to God so by the Almighty Power of his Grace he doth cure and heal our natures and imprint Gods Image upon our souls The work of Redemption would have ceased for ever if Christ had not paid our ransom for us Psal. 49.8 So the work of Renovation Job 14.4 Who can bring a clean thing out of an unclean Not one Surely Christ hath purchased this grace and purchased it into his own hands not into anothers and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God this work must not be disparaged nor looked upon as a low natural common thing for this is to lessen the benefit of the new Creation which is so much magnified in Scripture 2. The necessity of our Co-operation if we by the spirit 1. We may 2. We must 1. We may God hath given us gifts which are not in vain the new nature or principle of Grace infused into us all which tend to weaken and mortifie sin Acts 15.9 Purifying their hearts by faith Hope 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure Love which looketh backward or forward teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 12 13 14. So that we may or caâ— if we be not wanting to our selves do something to the crucifying of the flesh certainly after Regeneration we are or may be active otherwise there would be no difference between the renewed and the carnal and some of Gods best gifts would be in vain you are to improve the death of Christ to imbitter sin to you by his sufferings to improve the Grace received pray for the supply of the spirit to retrench the provisions of the flesh to walk as in the sight of God and prepare for a better world to maintain a constant conflict with sin and watch over all your ways There are means of Grace appointed to weaken sin as the Word and Sacraments and many Providences which might be of great use to you if you did improve them 2. We must For two Reasons 1. That God may apply himself to us in our way 2. That we may apply our selves to God and meet him in his way 1. That God may apply himself to us in our way God being our Creator doth preserve the liberty of his workmanship he applieth himself to every creature according to the nature of it so as to improve it not destroy it he offereth no violence to our natural faculties but super-addeth grace draweth that we may run Cant. 1.4 Not hoised up as dead things by Pulleys and Engines the will is not compelled but overcome by the sweet efficacy of Grace being acted by God we act under God that is by our own voluntary motion and in a way of operation proper to us I say God influenceth all things according to their natural inclination he inlightneth by and with the Sun burneth by and with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes draweth us with the cords of a man Hos. 11.4 Now we pervert this order if we lie upon the bed of ease and cry Christ must do all Christ that doth all for you doth all in you and by you he propoundeth reasons which we must consider and so betake our selves to a godly course he sheweth us our lost estate the possibility of Salvation by Christ sweetly inviting us to accept of Grace that he may pardon our sins sanctifie our natures and lead us in the way of holiness to eternal life 2. That we may meet with God in his way He hath appointed certain duties to convey and apply this Grace we are to lie at the Pool till the waters be stirred to continue our attendance upon God with all diligence and seriousness till he giveth grace Mar. 4.24 And he said unto them Take heed what you hear with what measure ye meet it shall be measured to you and unto you that hear shall more be given God will have Believers bestir and put forth themselves and he will help them in and by their own endeavours We must not idlely
our mouths to God 3. When struck dumb by some newly contracted guilt as David kept silence and grew shy of God Psal. 32.3 The Spirit urgeth us to penitent confession and humble suing out our pardon v. 5. with that brokenness of heart which becometh a sinner 4. When straitned by barrenness and leanness of Soul would fain Pray but are dry and barren of matter 't is because we use not meditation and serious recollection Psal. 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer One that is well acquainted with God and himself cannot want matter First The Holy Ghost puts us upon the serious consideration of these things and then when we come to speak to God a man will copiously enough be supplied out of the abundance of his heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh If the mind be stocked and furnished with holy thoughts and meditation it will break out in the lips 2. His next office is to quicken you or raise your affections and holy desires which are the life of Prayer The prayer continueth no longer than the desires do Therefore groans are more Prayer than words weeping hath a voice Psal. 6.8 The Lord hath heard the voice of my weeping Tears have a tongue and a language which God well enough understandeth look as babes have no other voice but crying for the mothers breast that 's intelligible enough to the tender parent so when there are earnest and serious desires after grace God knoweth our meaning 2. It informeth us that the motions of the spirit are an help in prayer not the rule and reason of prayer many will say they will pray only when the spirit moveth them Now he helpeth in the performance not in the neglect of the duty we are to make conscience of it God giveth out influences of grace according to his will or good pleasure but we must Pray according to his will of precept the influence of grace is not the warrant of duty but the help we are to do all acts in obedience to Gods command whatever cometh of it Luke 5.5 God is soveraign disposed or indisposed you are bound our impotency is our sin now our sin cannot excuse us from our duty for then the creature were not culpable for his sinful defects and omissions the outward act of a duty is commanded as well as the inward tho we cannot come up to the nature of a perfect duty yet we should do as we can tota actio and totum actionis falleth under the command of God Hosea 14.2 Take with you words I and also take with you affections Tho I cannot do all I must do as much as I can bring such desires as I have Gods spirit is more likely to help you in duty than in the neglect of it You quench the Spirit that must assist you by neglecting the means when the door is bolted knocking is the only way to get it open present your selves before God and see what he will do for you By tacking about men get the wind not by lying still there is many times a supply cometh ere we are aware Cant. 6.11 12. Or ever I was aware my soul made me like the chariots of Amminadib We begin with much deadness and straitness by striving against it rather than yeilding to it we get inlargement afterwards God assists those that will be doing what he commandeth when we stir up our selves he is the more ready to help us 2. USE is Caution See that your prayers come from the Spirit there are some prayers is a reproach to the Holy Spirit to father them upon him 1. An idle and foolish loquacity when men take a liberty to prattle any thing in Gods hearing and pour out raw tumultuous and indigested â—â—oughts before him Eccles. 5.2 Be not hasty to utter any thing before God 'T is a great irreverence and contempt of his Majesty Surely the Spirit is not the Author of ignorant sensless and dull praying nothing disorderly cometh from him The Heathen are charged with vain babling and heartless repetitions Matth. 6.7 They think to be heard for their much speaking Shortness or length are both culpable according to the causes from whence they come shortness out of barrenness and straitness or length out of affectation or ingeminating the same thing without savour or wisdom or a meer filling up the time with words 2. A frothy eloquence and affected language as if the Prayer were the more grateful to God and he did accept men for their words rather than their graces and were to be worshipped with fine phrases and quaint speeches No 't is the humble exercise of faith hope and love which he regardeth and such art and curiosity is against Gods soverâ—ignty and doth not suit with the gravity and seriousness of worship If we would speak to God we must speak with our hearts to him rather than our words and the more plain and bare they are the better they suit with the nature of duty Moses was bid to put off his shoes in holy ground to teach us to lay aside our ornaments when we humble our selves before God 't is not words but spirit and life not a work of oratory but filial affection Too much care of verbal eloquence sheweth our hearts are more conversant with signs than things words than matter and it hath a smack of the man and smelleth of the man but savoureth not of the Spirit Psal. 119.26 I declared my ways and thou heardest me 3. Outward vehemency and loud speech The heat which ariseth from the agitation of bodily spirits and vehemency of speech differeth from an inward affection which is accompanied with reverence and child-like dependance upon God 't is not the loud noise of words which is best heard in heaven the fervent affectionate crys of the Saints are those of the heart not of the tongue Psal. 10.17 Lord thou hast heard the desire of the humble and Psal. 38.9 O Lord all my ways is before thee and my groanings is not â—id from thee The vehemency of the affection may sometimes cause the extention of the voice but without it we are but as tinkling cymbals 4. Natural Fervency when instant and earnest for some kind of blessings especially when we are oppressed with grievous evils and would fain get rid of them yet they cannot be looked upon as a motion of the spirit partly because 't is the temporal inconvenience they mind more than the removal of sin and cry more to get ease of their troubles than repentance for their sins which procured them and the supply of their necessities which they mind and not the favour of God and therefore the Holy Ghost calleth it howling Hos. 7.14 Like the moans of the Beasts for ease partly because they have no more to do with God when their turns are served and they are delivered from their troubles Jer 2.27 In the time of their trouble
of particular persons 't is much more true of the Church all is for good Psal. 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Christ many times gets up on the Devils shoulders All Providence is for the Elects sake 2 Tim. 2.10 Therefore I endure all things for the elects sake that they may obtain salvation by Christ with eternal glory The sufferings of the Apostles conduced to the good of true Christians God considered the good of the whole Church USE Is Information 1. That the exception against Gods Providence from the evils that abound in the world is vain and frivolous 'T was an old doubting question If there be a God how are there evils If there were not a God how is there good One part answereth the other the Text more fully he turneth evil unto good That there are Devils God knoweth how to make use of them to punish the wicked and exercise the godly that there is sin if there had been no sin no Christ that there are miseries if no miseries many graces would be lost there would be no fortitude no patience no earnestness in prayer that there are wicked men it sheweth Gods distinguishing Mercy that when so many are drowned in the common shipwrack of mankind 't is the greater mercy that we escape if others are bad let us bless God that made us better Lastly that there is death that there might be a passage out of this world and a period to our labours and sorrows 2. It teacheth us how to interpret prayers We have prayed for the continuance of a blessing and lost it for the riddance of a trouble yet it continueth upon us this is the very case here if God heareth them how come they to suffer such hard things The spirit teacheth us to pray now the denyal of either suit turneth to good We often come to God with carnal requests which being interpreted sound but thus Give me that wherewith I may offend thee or have my flesh pleased or lusts fed God findeth us doting on the creature and we take it ill to be interrupted in our Whoredoms We must distinguish between what is really best for us and what we judg best other diet is more wholsome for our souls than what our sick appetites craveth we are best many times when weakest worst when strongest 3. It giveth us a reason of waiting Tho we do not presently know why every thing is done let us wait Providence doth not work without a cause we see it not now but we shall see it when God turneth it to good We must not judge of Gods work by the beginning God seemeth an adversary for a while to them that indeed injoy his eternal love let patience have its perfect work and when Providence is come to a period you will know more 4. What reason to trust God with events Some things fall under our duty others are a meer event our care is about events rather than duty and so we take Gods work out of his hands and so 't is not care so much as carking we enquire what shall become of us rather than what we shall do do you do your duty and God knoweth how to turn all things for good Phil. 4.6 7. Nothing can go amiss to him that is found in the way of duty 5. It informeth us of the happiness of Gods children We may put in for a share when we are sanctified to God all things are sanctified to us and things that otherwise would be snares prove helps and discouragements prove furtherances the creature is as if it were another thing to the Saints if they are advanced their hearts are inlarged to God 2 Sam. 7.2 And the king said unto Nathan the prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains Neh. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper I pray thee this day thy servant and grant him mercy in the sight of this man for I was the kings cupbearer meaning he had improved this place for God When they are afflicted they do not fret or faint but humble themselves under the mighty hand of God and so meet him at every turn Oh what a blessed thing is it to be under the special care of God and to have all things about us ordered with respect to our eternal welfare 't is not so with the wicked if God make Saul a King Judas an Apostle Balaam a Prophet their preferment will be their ruin Hamans honour Achitophels wit Herods applause turned to their hurt if in prosperity they contemn God in adversity they deny and blaspheme God This evil is from the Lord why should I wait on him any longer As the salt Sea turneth all into salt water so a man is as the constitution of his heart is 2. USE is Caution 1. Against misconstruction of Providence 2. Against non-improvement 1. Against misconstruction of Providence There may be a seeming harshness in some of Gods dealings but all things considered you will find them full of mercy and truth Psal. 25.10 If there be a seeming contradiction between his Word and Providence you must not always interpret the word by Providence but Providence by the word Psal. 73.17 Vntil I went into the Sanctuary of God then I understood their end 2. Against non-improvement Let us not lose the benefit by our negligence and folly let us observe how we make profit of every thing God would not send this affliction did he not know how it would be good for me Therefore to this end 1. Take these Motives 2. Consider what profit is to be gotten by afflictions 1. Motives 1. 'T is not enough to be good in the affliction but we must get good by the affliction Carnal men are somewhat good in the affliction more modest when Gods hand is heavy upon them and they are somewhat disabled or discouraged from following their lusts yea and may make great promises of reformation when God hath them under but as soon as they are delivered they encourage themselves in the practice of their old sins as metals are melted while they are in the furnace but assoon as they are taken out they return to their natural hardness again But the godly are the better afterwards they cannot forget their old smart by sin Josh. 22.17 Is the iniquity of Peor too little for us from which we are not cleansed unto this day They remember what was the great burden in their troubles and what was the great comfort and support under them and are the better all their lives but others are of another temper Psal. 78.34 When he sâ—ew them then they sought him and enquired early after God The sense of present smart and the terror of an angry God may frighten them into a little religiousness for
Corinth God doth not say because there are much people though it is good casting out the net where there is store of fish but I have much people he understandeth not the Corinthians which were converted already so there were few or none at that time in Corinth but to be converted they were Gods people elected and redeemed by him though as yet wallowing in their sins Therefore the first moving-moving-cause of all this business was the election of God or his purpose to call them the persons never thought of seeking means for themselves and have not an heart to entertain them for a long time but God is at work for their good when they intended no good to themselves We read of saints in Nero's houshold Phil. 4.22 Who would look for saints in the family of so bloody a persecutor yet the Gospel could find its way thither and seize on some of his menial servants for God had strange ways and methods to convert those that belong to his grace I cannot say to them but to some others Christ was made known to them by Pauls defence 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear 4. In blessing the means quite besides the purpose and intention of the parties that receive benefit by them as appeareth by the circumstances of their conversion and first acceptance of Christ many times they come where they may hear of God and Christ with careless and flight spirits or drop in by chance as Pauls Infidel 1 Cor. 15.24 25. There cometh in one that believeth not How many do thus stumble upon grace unawares to themselves not minding or desiring any such matter but God directeth a serious word that pierceth into their very hearts sometimes God calleth them when opposing and persecuting as Paul Acts 9. Vergerius Many when they came to scoff have felt the mighty power and Majesty of God in his ordinances and what begun with scoffing ended in a more serious work Isa. 57.18 He went on frowardly in the way of his own heart I have seen his ways and I will heal him The officers that came to attack Christ John 7.46 said Never man spake like this man Sometimes men have been loath to come drawn with much importunity against their inclination and prejudices John 1.46 Can any good come out of Nazareth saith Nathaniel to Philip come and see and there he met with Christ. The Galileans were a ruder part of the Jews a gross and blockish sort of people it was generally conceived no Prophet was of that Country where Jonah was thus Nathaniel held off out of a prejudicate opinion Many of these things which come as it were by chance to us and without our foresight are well foreseen and wisely ordered by God As Augustine was carried besides his purpose that Gods purpose might come to pass in the conversion of Firnias a Manichee 5. In suiting all his dealings with them so after conversion that they may be kept blameless to his heavenly Kingdom John 10.3 Christ calleth his sheep by name knoweth all his flock particularly taketh notice of all their persons and conditions hath a special affection to them and care of them so Psal. 1.6 The Lord knoweth the way of the righteous knoweth their necessities straits hopes burdens and temptations His business in Heaven is to order his providence for their good 2 Chron. 16.9 sometimes giveth seasonable correction Psal. 119.75 I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me 1 Pet. 1.6 Now for a season if need be ye are in heaviness sometimes to lessen the affliction or remove it Psal. 125.3 For the rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity And 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will also with the temptation make a way to escape that ye may be able to bear it God considereth who needeth chastning and who needeth protection and deliverance Thus I have stated it 2. I shall give you an argument or two to confirm it 1. That there is a difference between man and man is plain and obvious to sense some are good and holy others are naught and wicked some understand the Gospel others are ignorant of it some scoff others believe some have a dead faith others a lively and deep sense of the world to come and make preparation accordingly ask the reason of this difference whence is it you will say their choice and inclination some chuse the better part others abandon themselves to their Iusts and bruitish satisfactions true But whence cometh this different choice and inclination Experience sheweth us that man from his infancy and childhood is very corrupt and more inclinable to evil than to good to things earthly than Heavenly carnal than spiritual and you may as well expect to gather grapes from thorns and figs from thistles as that man of his own accord should become good and holy and that we should be able to bring our own hearts to love God and delight in God Job 14.4 Who can bring a clean thing out of an unclean not one Well then since all are not good but some are whence cometh the difference Is it from a better temper and constitution of body That is a benefit and gift of God but this is not the whole cause many besot brave wits and spoil an excellent temper and constitution of body by their intemperance and incontinency and on the other side many of crabbed and depraved tempers master their natural inclination by grace and God doth often chuse beams and rafters for the Sanctuary of the most crooked timber Is it education and setting their inclinations right from their infancy 'T is I confess a great advantage to be brought up in the nurture and information of the Lord in a course of vertue and religion Prov. 22.6 Train up a child in the way that he should go and when he is old he will not depart from it The first infusions stick by us and conduce if not to conversion yet to conviction but many wrest themselves out of the arms of the best education and turn the back upon all those godly counsels and instructions which are instilled into them Is it the ordinances and means of grace these certainly have great force and efficacy this way God knoweth what keys will fit the wards of the lock if any thing the Doctrine of the Gospel will do it But they have not all believed Rom. 10.16 For Isaiah saith Who hath believed our report We see the same seed that thriveth in the good and honest heart is lost in high-way stony thorny ground the difference is not in seed but soil whatever means and helps you can imagine all is nothing till God puts a new heart into
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
loss is the peoples they have the Crown of faithfulness if not of fruitfulness The Crown of fruitfulness is spoken of 1 Thes. 3.19 20. What is our hope or joy or Crown of rejoicing Are not even ye in the presence of the Lord Jesus Christ at his coming For ye are our Glory and joy The Thessalonians were a good people famous for their proficiency in the Faith and endurance of Persecutions and this was Pauls Crown who had begotten them to Christ in the day of doom Now when they give up their account not with joy but grief that 's not unprofitable to the Ministers but to the people 't is unprofitable It may be good unto the Ministers who have been faithful but not to the people who have been disobedient 7. Every individual person all and every one must appear See Matth. 25. v. 33. Serm. 3. Well then since there is such a day let it be our care to approve our hearts and lives to God SERMON XIV 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. THirdly I come to speak of the Judge who shall be the Judge And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgment seat of Christ. For the evidencing of this I shall enquire 1. Why this honour is devolved and put upon the Second Person 2. Shew in what Nature he shall judg the World whether as God or man or both First how Christ comes to be the World's Judge and with what conveniency and agreeableness to Reason this honour is put upon him To a Judge there belongs these four things Wisdom Justice Power and Authority 1. Wisdom and understanding by which he is able to Judge of all persons and causes that come before him according to the Rules and Laws by which the Judgment is to proceed No man can give sentence in a cause where he hath not skill as to matter of Right or sufficient evidence or knowledge as to matter of Fact And therefore in ordinary Judicatures a prudent and discerning person is chosen for Judge one that knows what 's Right and what 's Law and that goes upon the evidence that is brought upon the matter of Fact 2. Justice is required or a constant and unbyast will to determine and pass sentence ex aequo bono according as right and truth shall require He that gives wrong judgment because he does not accurately understand the matter is imprudent which in hiâ— station is a great fault but he that understands the matter yet being byass'd by perverse affections and aims gives wrong Judgment in a cause brought before him he is not only imprudent but unjust and that 's the highest wickedness the most impious and flagitious 3. Power is necessary that he may compel the Parties judged to stand to his judgment and the offenders may receive their due punishment for otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn pageantry a meer personating or acting of a part if there be not power to back the sentence and bring the Persons to the Tribunal that accordingly it may be executed upon them 4. There 's required Authority for otherwise if a man should obtrude himself of his own accord we may say to him as they to Lot Who made thee a Judge over us If by force he should assume this to himself or have a pretence of right I may decline and shift his Tribunal and appeal from him Certainly he that Rewards must be Superior and much more he that punisheth for he that punisheth another brings some notable evil detriment and damage upon him but to do that to another unless we have right to it is a high degree of Injustice Now Wisdom and Justice and Power and Authority do all concur in the Case For these things as they are necessary in all Judicial proceedings between man and man much more in this great and solemn transaction of the last Judgment which will be the greatest that ever was both in respect of the Persons Judged High and Low Rich and Poor Prince and Subject in respect of the Causes to be Judged the whole business of the World for 6000 years or thereabouts and in respect of the Retributions that shall ensue This Judgment the punishments and rewards in the highest degree the highest punishment that ever was inflicted and the highest reward that ever was distributed and that infinite and everlasting Therefore there must be a Judge that hath an exact knowledge knowing not only the Laws but all Persons and Causes That all things should be naked and open to him with whom we have to do Heb 4.13 Such a Judge who knows the thoughts of our hearts 1 John 3.20 And can proceed upon sufficient evidence against every one that comes before him Again he must be exceeding just without the least spot and blemish of wrong dealing for otherwise he cannot sustain his office if he be not immutably just See how the Judge of the World is described Gen. 18.25 Shall not the Judge of all the World do right So when something was spoken which seemed to blemish the Justice of God the Apostle faith Rom. 3.5 6. Is God unrighteous How then shall he Judge the world That were impossible Judgment may be put into a persons hands that possibly may be unrighteous But it cannot be that the universal and final Judgment of all the world should be committed to him that hath or can do any thing that is unlawful amiss Again power is necessary To summon the offenders to gather up the dead from all the places of their dispersion to give every dust it s own body and make them appear and stand to the Judgment which he will award without hope of escaping or resisting That Power is very necessary will easily appear because the offenders are so many and are scattered to and fro some in the Sea some in the Earth some buryed in the bodies of wild Beasts multitudes in the maws of Fishes It must be a mighty power that can give every one his own body again If it were possible they would fain decline the Tribunal and hide themselves from the throne of the Lamb Rev. 6.16 But it cannot be And Authority is necessary also which is a right to govern and to dispose of the persons Judged which being all the World it belongs only to the universal King it must be such a person that made all things that preserves all things that governs and disposes of all things for his own glory Legislation and execution both belong to the same power Judgment is part of Government Laws are but shadows if no Execution follow And therefore let us come particularly and see how all this belongs to Christ that he is the only wise God and he is the just God that cannot err That he is the mighty God whose hand none can escape And
united to Christ partake of his Divine Spirit who doth sanctify the Souls of his people and doth mortify and master the strongest corruptions and raise them to those inclinations and affections to which nature is an utter stranger Th Impressions left upon the Soul by the Spirit may be seen in the three Theological graces which constitute the new Creature mentioned 1 Cor. 13.13 But now abideth Faith Hope and Charity And 1 Thes. 5.8 Putting on the brest-plate of Faith and love and for an helmet the Hope of Salvation And elsewhere Faith Love and Hope Now the operations of all these graces imply a new and strange nature put into us 1. Faith which convinceth us of things unseen and to live in the delightful fore-thought of a World to come 2 Cor. 4.16.17 18. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of Glory While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Now will there not be a manifest difference between a man that is governed by sense and one guided and influenced by Faith Certainly more than there is in a man that delighteth in ordering the affairs of Common-Wealths and a child that delighteth in moulding clay-pies So for Love A Child of God is so affected with the goodness that is in God and the goodness that floweth from God in the wonders of his Love by Christ and the goodness we hope for when all the promises are fulfilled that all their delights desires and endeavours are after God Not to be great in the World but to injoy God Psal. 73.25 Whom have I in Heaven but thee And there is none upon earth I desire besides thee And therefore can easily overcome fleshly and Worldly Lusts and such inclinations as the rest of the World are mastered with Well then a Christian ingrafted into Christ loseth all property in himself and is freed from self-love and that carnal vanity to which it is addicted Then for hope the strong and constant hope of a glorious estate in the other World will make us deny the flesh go through all sufferings and difficulties to attain it Acts 26.6 7. And now I stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our twelve tribes instantly serving God day and night hope to come And so by consequence a man acteth like another kind of Creature then the rest of men are or than he himself was before 2. The state of the Gospel calleth for it For it is a change of every thing from what it was before all things are new in the Kingdom of Christ and therefore we should be new Creatures also In the Gospel there is a new Adam which is Jesus Christ a New Covenant a new Paradise not that where Adam injoyed God among the Beasts but where the Blessed injoy God among the Angels a new Ministry new Ordinances and therefore we also should be new creatures and serve God not in the oldness of the letter but the newness of the Spirit Rom. 7.6 We are both obliged and fitted by this new state since we have a new Lord a new Law all is new there must be also a new creation for as the general state of the Church is renewed by Christ so every particular believer ought to participate of this new estate 3. The third Argument shall be taken from the necessity of the new creation 1. In order to our present Communion with God the new creature is necessary to converse with an holy and invisible God earnestly frequently reverently and delightfully For the effects of the new creature are life and likeness Those that do not live the life of God are estranged from him Eph. 4.18 Adam was alone though compassed about with multitude of Creatures Beasts and Plants there was none to converse with him because they did not live his life Trees cannot converse with Beasts nor Beasts with Men nor Men with God till they have some what of the same nature and life sense fits the Plants reason the Beasts so grace fits Men. So for likeness conformity is the ground of Communion Amos 3.3 How can two walk together except they are agreed Our old course made the breach between God and us 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 And our new life and likeness qualifieth for Communion with him 1 John 1.6 7. If we say we have fellowship with him and walk in darkness we lye and do not the truth but if we walk in the light as he is in the light we have fellowship one with another An holy creature may sweetly come and converse with an holy God 2. In order to our service and obedience to God Man is unfit for Gods use till he be new moulded and framed again Observe two places Eph. 2.10 We are his workmanship in Christ Jesus created unto good works Every creature hath faculties sutable to those operations which belong to that creature So man must be new created and new formed that he may be prepared fitted and made ready for the Lord. You cannot expect new operations till there be a new life The other place is 2 Tim. 2.21 If a man purge himself from these he shall be a Vessel of honour sanctified and meet for the Masters use and prepared unto every good work There is a mass of corruption which remaineth as a clog upon us which maketh us averse and indisposed for the work of God and the Soul must be purged from these lusts and inclinations to the vanities of the World before 't is meet prepared and made ready for the acts of holiness Here must be our first care to get the heart renewed many are troubled about this or that duty or particular branches of the Spiritual life First get life its self for there must be principles before there can be operations and in vain do we expect strengthning grace before we have received renewing grace This is like little Children who attempt to run before they can go Many complain of this and that corruption but they do not groan under the burden of a corrupt nature as suppose wandring thoughts in prayer when at the same time the heart is habitually averse and estranged from God as if a man should complain of an aking tooth when a mortal disease hath seized upon his vitals of a cut finger when at the same time he is wounded at the heart of deadness in duty and want of quickening grace when they want converting grace as if we would have the Spirit blow to a dead coal complain of infirmities and incident
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a