Faith and Patience we have in one place Heb. 6.12 That ye be not sloathful but followers of them who through Faith and Patience inherit the Promises They inherited the Promises that is the things Promised If we propound to our selves such a divine and noble end as those great and glorious things that are offered in the Promises we must use the means they had Faith so must we have they had Patience and we must be Patient First By Faith we are not to understand Confidence and relyance upon Gods Promises a probable humane Faith and Hope will not be sufficient but a firm adherence to Gods Word whatever falleth out we are sure to have enough in the Promise We must have Faith because the things Promised are invisible rare and excellent far above the power of the Creature to give The Promise is a firm and immutable foundation of our Hope we should rejoyce in it as much as if the thing Promised were in hand In God I will rejoyce in the Lord I will praise his Word or praise his Word 'till the thing Promised cometh to be enjoyed Faith 't is the substance of things hoped for Secondly For Patience Heb. 10.36 For ye have need of Patience that after ye have done the will of God ye might receive the Promise And we must have Patience because the things hoped for are to come and at a great distance Rom. 8.25 But if we hope for that we see not then do we with patience wait for it Besides we shall meet with many Difficulties Oppositions and Tryals all which must be overcome many things must be done many things must be suffered and we must make our way through the midst of dreadful Enemies before we can attain our End Further our Desires are vehement and we long for enjoyment which is yet to come therefore we must be patient that we may quietly wait Gods leisure Rom. 2.7 To them who by patient continuing in well doing seek for glory honour and immortality eternal life Thirdly The next Grace is Love Where there is Love there will be Labour Heb. 6.10 For God is not Unrighteous to forget your work and labour of Love 1 Thes. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Revel 2.3 4. And hast born and hast patience and for my names sake hast laboured and hast not fainted Nevertheless I have somewhat against thee because thou hast left thy first Love And Love is said to endure all things 1 Cor. 13.7 'T was Love made Christ to suffer Hunger and Weariness and to forbear to refresh himself for the good of Souls 't was Love made him endure the bitter Agonies of the Cross Love puts strength and life into the Soul addeth wings and feet to the Body spareth no pains nor cost Keep up this Grace and you have an over-ruling bent upon your hearts 2. VSE If spiritual Sloath be so great an evil let the Children of God take heed of it when first it beginneth to creep upon their Spirits As when they begin to Pray without Affection or fervour of Spirit to Meditate of divine things without any sense affection or fruit when they find it difficult to withdraw from carnal Company or vain Discourse and are hardly perswaded to return unto themselves and to consider their wayes and can freely let loose their thoughts and words to all manner of vanity and their Comfort is rather sought in the Creature than in God they can rarely speak of others but 't is in reflecting upon them rather than themselves when Reproofs grow burthensom and are not entertained as an help but as an injury when they give up themselves to carnal Sports and take a license for vain Recreations and so fly from the labours that are profitable and necessary for their Souls health their Zeal languisheth their Duties are not so frequent nor the means of Grace used with life vigour and affection but they are more coldly affected towards them a satiety and fulness creepeth upon them they do not so solicitously avoid the causes of sin begin to indulge the Body or the bodily life to have more admiring thoughts of the Honours and Pleasures and Profits of the World either neglect or quench the motions of the Spirit All these are the effects of a remiss Will or a fainting Heart that beginneth to tire in the wayes of God 3. VSE It serves to justifie God in his Judgments upon the careless and negligent though they be not grossely Dissolute and Prophane There is more Contempt of God in neglecters than you can at first be sensible of Hypocrites complain of the severity of God the rigour of his Law the grievousness of his Judgments they should rather complain of the naughtiness of their own Hearts they are convinced of more Duty than they are willing to perform and they are not willing because they follow after a few paltry Vanities which is a great dishonour to God 'T was not the austerity and rigidness of the Master in requiring Improvement that hindred the increase of his Talent but his own baseness being wedded to sensual delights They say The wayes of the Lord are not equal but their hearts are not right with God Secondly I come now to the Retortion of his vain Excuse upon himself The damned can have no just Complaint against God they are apt to murmur and lay their defects upon the rigidness of Gods Government or Gods Providence but in the issue the blame will light upon themselves even the things they alledge make against them He was convinced the Master expected Increase therefore he should have done what he could Luk. 19.22 Out of thy own Mouth I will condemn thee So 't is here mens Consciences convince them they ought not to live in Idleness and if they have a Master the thought of their Account should inforce them if not their own Inclination especially if a severe Master Grand the Sinners supposition it bindeth the Duty upon him and so he cuts his Throat with his own Sword as they said of Job Chap. 15.6 Thine own Mouth condemneth thee thine own lips testifie against thee Doct. No excuse shall serve the unfaithful and sloathful Servant at the day of Iudgment Let a Man deceive himself now and please himself with these Pretences as he will all his Excuses shall be retorted upon him and made matter of his Condemnation For the Judge is Impartial and Omniscient his Eyes cannot be blinded nay he can open your own Consciences and so overwhelm you with the Evidence and Conviction of your Sins that you shall have nothing to say As in the 22 th of Matthew The Man was speechless when arraigned But because the excusing Humour is very rife and many things serve the turn now which will not bear weight then I shall a little handle this Matter of Excusing In the general an Excuse is an Apology or vain Defence whereby the Sinner seeketh to palliate his
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
or the blood of Christ shed for our sins then he obtained eternal redemption for us Heb. 9.12 not for the soul only but for the body also as appeareth 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly The application is our actual deliverance and freedom by virtue of that price which is either begun or perfected Begun when our bonds are in part loosed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And perfected in the other world therefore the day of Judgment is called the day of our Redemption Eph. 4.30 when the last enemy is destroyed namely Death and our bodies are raised up in glory then we are actually free from all evil and because this is done by virtue of that price and ransome which Christ paid for us 't is called Redemption and the redemption of our bodies because the body which was sown in corruption is raised in incorruption and that which was sown in dishonour is raised in glory and that which was sown in weakness is raised in power 1 Cor. 15.42 43. tho the price was paid long ago the full fruit is not enjoyed till then for then we have our final and compleat deliverance from all sin and misery vanity and corruption in this life we are not free from those things which lead to corruption that is from sin misery and afflictions at death the soul is made perfect but the body is in the power of the grave but then the body enjoyeth a glorious resurrection 2. By way of Confirmaeion Why we should groan and long for this estate The Reasons concern either this life or the next 1. For this life I shall prove that there is cause or matter for groaning and desiring a better estate 2. That those that have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. The pressures aad miseries of this life call for this groaning being burdened saith the Apostle we groan We have an heavy burden upon us both of sin and misery 1. Of sin To a gracious heart and waking conscience 't is one of the heaviest burdens that can be felt Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Paul was whipped imprisoned stoned in perils by Land and Sea persecuted by enemies undermined by false brethren but afflictions did not sit so close to him as sins the body of death was his sorest burden therefore did he long for deliverance a beast will leave the place where he findeth neither food nor rest 't is not the troubles of the world only which set the Saints a groaning but indwelling corruption this grieveth them that they are not yet rid of sin that they serve God with such apparent weakness and manifold defects that they are so often distracted and oppressed with sensual and worldly affections they cannot get rid of this cursed inmate and therefore desire a change of states by the Grace of God they have got rid of the guilt of sin and reigning power of sin but the being of it is a trouble to them which will still remain till this Tabernacle be dissolved then sin shall gasp its last and the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. Of misery This burden is a partial cause of the Saints groaning for they have not divested themselves of the feelings of nature nor grown sensless as stocks and stones they are of like passions with others and love their natural comforts as others do humane nature is the same thing in all that are made of flesh and blood Job 6.12 Is my strength the strength of stones or is my flesh of brass They feel pain as every one doth which will extort complaints from them Now a Christians misery may be reckoned from Three Things 1. Temptations from Satan 2. Grievous Persecutions from the World 3. Sharp afflictions from God himself All these concur to wean a Christian from the World 1. Temptations from Satan Who seeketh all advantages either to withdraw us from God or to distract us in his service and make it tedious and wearisome to us 1 Pet. 5.8 9. Your adversary the devil goeth about seeking whom he may devour All these things ãâã accomplished in your brethren in the flesh they are all haunted with a busie Tempter who is restless in his endeavours to ensnare their souls this world is Satans walk the Devils Circuit who goeth up and down to destroy unwearyed creatures and therefore his assiduons temptations are one of the Christians burdens 2. Bitter and grievous persecutions Which sometimes make them weary of their lives that they may be freed from their hard Taskmasters as Elijah was weary of the trouble he had by Jezabels pursuits that he durst not trust himself in the land of Israel and Judea but goeth a days Journey into the Wilderness and sate down under a Juniper Tree and requested for himself that he might die for saith he I am not better than my Fathers House 1 Kings 19.4 5. Surely the troubled will long for rest 3. Sharp afflictions from God himself who is jealous of our hearts because we are not watchful over them we are too apt to take up with a worldly happiness and to root here looking no further whilst we have all our comforts about us our hearts saying 'T is best to be here till God by his smart rod awaken us out of our drousie fits we are so pleased with our entertainment by the way that we forget home therefore the Lord is fain to imbitter our worldly Portion that we may think of a remove to some better place and state where all tears shall be wiped from our eyes We would sleep and rest here if we did not sometimes meet with thorns in our bed All the days of my pilgrimage saith holy Jacob Gen. 47.7 are few and evil Our days are evil and 't is well they are but few that in this shipwrack of mans felicity we can see banks and shores and a landing place where we may be safe at length Here most of our days are Sorrow Grief and Travel but there is our repose our heart would fail were there not some hopes mingled with our tears Secondly That those who have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. Of Misery and Afflictions Partly because Grace intendreth the heart they look upon afflictions with another eye than the stupid world doth they look upon them as coming from God and as the fruit of sin and they dare not slight any of Gods corrective dispensations there are two extreams slighthing and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it We owe so much reverence to God as to
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruââian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are ãâã ãâã ãâã ãâã ãâã planted into him Rom. 6.5 and ãâã ãâã ãâã ãâã ãâã joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is ãâã ãâã ãâã ãâã ãâã a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made ãâã ãâã ãâã ãâã ãâã a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference ãâã ãâã ãâã ãâã ãâã It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the fountain-Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the ãâã these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them ãâã ãâã ãâã ãâã ãâã the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his ââcleaâness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ a general Repentance Well then let us so rise to newness of life as never to return
to our old sins again at least let them not have dominion over us Baptism is the Sacrament of our Regeneration and implanting into Christ and reception into Gods family and as we are born but once so we are but once new-born being once received into Gods Family we are never cast out thence being once adopted into the number of his Children we are never disinherited no the gifts and calling of God are withâât repentance Rom. 11.29 Secondly As to the Perfection and Blessedness of it In that he liveth âe liveth unto God This is 1. A Pattern and Copy of the spiritual Life here upon earth 2. A Pledge and Assurance of our glorious Life in Heaven The one is our Duty the other iâ our Reward 1. The spiritual Life is a living to God as Christ liveth with God and to God As Mediator he liveth with God is sat down at his right hand so should we live in Communion with God be much and often in Company with him in our whole course we should always set him before us walking as in his eye and presence Psal. 16.8 I have set the Lord always before me It is his Law we live by in his Presence we stand his Work we do his Glory we seek for our great end is the pleasing and glorifying of God Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Rom. 14.7 8. For 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 Christ gave us a Pattern of an holy obedient and heavenly Life in his conversation here on Earth and in Heaven we must still write after his Copy we must be Christs as Christ is Gods and then all things are ours 1 Cor. 3.23 All are yours for you are Christs and Christ is Gods Wholly devote your time and strength and service to him God must be your solace and your strength and your beginning end way and all When you awake you should be still with him Psal. 139.18 all the day long you should keep in his Eye Prov. 23.17 Be thou in the fear of the Lord all the day long In all your actions your intention must be to please and glorifie him 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God 2. Our glorious Life in Heaven that is a living unto God indeed for there we have nothing else to mind but God We are admitted before the Throne of his Glory to be with him for evermore Now if Christ be there we shall be there also for if we follow him we shall fare as he fared Job 12.26 Where I am there shall my servant be Joh. 17.24 Father I will that those also whom thou hast given me may be with me where I am So Joh. 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Our Saviour desireth to have the Faithful in Heaven with himself it is a thing which his heart is set upon and he presents the efficacy of his Merits and Obedience to this end and purpose that the great work of the Restitution of lost Man may obtain its end and effect and his mystical Body may be brought together to one place that they may ever land and praise and glorifie God Many in the World cannot endure the presence and company of the Saints Christ cannot be in Heaven without them now the spiritual Life issuing it self into the heavenly is a great encouragement to us to go on in our Duty and Obedience Vse Let us often and seriously think of him Who dyed for our offences and rose again for our justification Rom. 4.25 and improve it 1. For the destruction of sin Christ dyed that he might destroy sin and take away sin if he had not fully done his work he could not rise again or if risen he needed to return once more to dye but Christ dyeth no more death hath no more dominion over him By raising up Christ God sheweth that he received the death of his Son as a sufficient ransom for our sins and all that believe in him shall have the comfort of it If he had remained in death or were still obnoxious to it his Satisfaction should not have been perfect neither should he have been able to apply the virtue and comfort of it to us but now who shall condemn when God justifieth when Christ is dead yea rather risen from the dead c. Rom. 8.33 34. If Christ hath paid our debt and born our sorrows so far that no more is required of him surely God will never reverse that Pardon which was sealed with Christs Blood The Curse and Condemnation are terrible indeed but he hath taken them away and given us a free discharge 2. For the new Life Christ is both the Cause and the Pattern of it His Spirit is the Cause of it and his Life in Heaven is the Copy after which we must write 1. His Spirit is the Cause of it who quickeneth our dead Souls therefore if you be entred into Gods Peace have sued out your Atonement you may expect to be saved by his Life Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life that is by him who now liveth and sitteth at the right hand of God and there intercedeth for grace necessary that we may live unto God he that intercedeth wanteth no will and he that saith that all things are put into his hands wanteth no power 2. Christ is the Pattern of this new Life which we are to live in the World Christ is the great Agent to promote Gods Kingdom and Glory but his Spirit ingageâ us in the same design as long as we live we should live unto God we are raised ãâã from the grave of sin that we should be to the praise of his glorious Grace The Cââistians life is a life whereby we glorifie God see this life be begun in you and see it be perfected more and more Be Christs as Christ is Gods Heb. 7.25 He is able to save unto the uttermost all those âhaâ come unto God through him seeing he over liveth to make intercession for us Christ liveth we need not doubt of a supply He gives life as Creator to the smallest worms In him was life Joh. 1.4 he can quickeâ or when dead and dull he came into the World for this purpose Joh. 10.10 I am come that they might have life and that they might have it more abundantly and he is gone out of the World to Heaven for this purpose Eph. 4.10 He ascended for above the heavens that he might fill all things he is filled with the Spirit to
at âalseness of the heart and are bred in us by some corrupt affections such as Pride Vain-glory Self-seeking c. Gal. 2.18 Puffed up with his fleshly mind and for sins of Omission they arise in us from some inordinate sensual affection to the Creature which causeth us to omit our Duty to God But generally most sins are acted by the body Therefore as in Grace or in the Dedication of our selves to God the Soul is included when the Body only is mentioned Rom. 12.1 Present your body as a living sacrifice holy and acceptable to God which is your reasonable service all the service we perform to God is acted by the body so in the destruction of sin let it not reign in your body 3. Because the disorder of the sensual Appetite which inclineth us to the interests and conveniencies of the bodily life is the great cause of all sin and therefore man corrupted and fallen is represented as wholly governed by his sensual inclinations Gen. 6.3 For that man also is flesh and Joh. 3.6 That which is born of the flesh is flesh as if he had nothing in him but what is earthly and carnal Our Souls do so cleave to the earth and are addicted to the body that they have lost their primitive excellency our Understandings Will and Affections are distempered by our Senses and enslaved to serve the Flesh which is a matter well to be regarded that we may understand why the Scripture so often calleth sin by the name of Flesh and sometimes a Body or it is said to dwell in the body not as if the Understanding and Will were not corrupted and tainted but to shew how they are tainted and corrupted that this corruption which hath invaded humane Nature cometh chiefly though not only from the inordinacy of our sensual Appetite I will prove it by two Considerations First One is a Supposition Suppose that Original sin so far as it concerneth the Understanding and Will consisted in a bare privation of that rectitude that should be in these Faculties I do not say it is so but suppose it were so yet as long as our Senses and Appetites are disordered which wholly incline us to terrene and earthly things this were enough to cause us to sin as a Chariot must needs miscarry where the Driver is weak sleepy negligent and the Horses unruly and disorderly So here we have not so much light and love to higher things as will restrain the sensual Appetite the Understanding hath no light 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off Eph. 1.18 The eyes of your understandings being inlightned that ye may know what is the hope of his calling c. The Will hath no love 1 Cor. 2.14 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 therefore man that obeyeth his bodily lusts and desires must needs be corrupt and sinful Secondly The other is an Assertion that there are habitual positive inordinate inclinations to sensual things both in the Understanding and Will For ãâã ãâã ãâã ãâã ãâã the carnal mind is enmity against God Rom. 8.7 The mind doth not only befriend the lusts of the flesh and seek to palliate and excuse them but opposeth whatever would reduce us from the love of them And the Will is biassed by such sensual inclinations 1 Tim. 6.10 For the love of money is the root of all evil Our Reason doth often contrive and approve sin and the Will embraceth it So that you see the reason why sin is said to reign in our bodies because of the strong inclination of our Souls to present things or things conducing to the contenting of the flesh or gratifying the bodily life Secondly Why doth the Apostle say In your mortal bodies I answer For sundry reasons 1. To put us in mind of the first rise of sin for sin brought in death Rom. 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And so while we live this mortal bodily life we are subject to these desires swarms of sinful motions and inclinations to evil remain within us we are prone to them and give way to them and are too slack in the resistance of them and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth and Lust craveth There are lawful desires of the body and prohibited desires of the body through the crafty conveyance between the Understanding and the false Heart we easily give way to what is inordinate under the pretence of what is lawful and convenient and so insensibly slide into compliance with the plain prohibited desires of the body Lust is head-strong and the Empire and Government of the Will feeble and so we are led on to obey them that is we become servants and slaves to sin And though the Regenerate be delivered from the power of sin yet much of this corruption remaineth in them for their exercise and humiliation and if they be not watchful and obey not the motions of the Spirit it will soon recover its power and men will be brought into their old slavery and captivity Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit lusteth against the flesh So that this mortal body giveth sin many advantages 2. This term mortal Body puts us in mind of its punishment it tendeth to death and destruction We considered it before as it pointed at the rise now at the fruit it self The Apostle telleth us Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousness He speaketh there of Believers or those who have the Spirit of Christ dwelling in them who being once sinners the punishment of sin death befalleth them and so their bodies must die and return to dust yet they shall live a happy and blessed Life both in Body and Soul If they labour to mortifie and suppress sin and return sincerely to newness of life though they are still mortal and subject to corporal death because of sin yet it shall not be eternal death The renewed Soul is a partaker of eternal Life and shall always live with God in Glory and though the body be put off for a time yet in time it shall be partaker of this life also 3. To shew us the transitoriness of these delights You gratifie a mortal body with the neglect of a precious and immortal Soul now the mortal body should not be pampered with so great a loss and inconvenience to our Souls All the good things which the flesh aimeth at they perish with the mortal body but the guilt and punishment of this disorderly life remaineth for ever All fleshly pleasure ceaseth at the
not so wholsom on the other side medicinal Potions are bitter but they tend to health Therefore tho the afflictions continue God may hear our prayers for we find this best for us in the issue And we know c. In the Words 1. A priviledg 2. The persons qualified In the priviledg observe 1. The certainty of it And we know 2. The nature of it And there 1. The extent of it All things prosperity adversity all the varieties of conditions we pass thorough 2. The manner of working work together with the spirit say some cooperanter non per se operantur This is a truth but not of this place the poysonous ingredients which are used in a medicine do good not of themselves but as ordered and tempered by the skill of the Physitian rather work together omnia simel adjumenta sunt as Beza paraphrastically rendreth it âingly they are against us if we look upon Providences by pieces as there is no beauty in the scattered pieces that are framed for a building till they are all set togetheâ so men look upon Gods work by halves 3. The end and issue for goâd Sometimes for good temporal for our greater preservation but rather for good spiritual the increase of grace chiefly for eternal good to fit us and prepare us for the blessedness of the everlasting estate this is the priviledg 2. A description of the persons who enjoy it 1. By their act towârds God To them that love God believing his Mercy and Goodness in Christ they love him above all things and are willing to hazzard and venture all things for him 2. Gods act or work upon them They are effectually called to them who are the called according to purposâ There is a distinctive term by which Gods purpose is intended they are called noâ obiter by the by as they live within the hearing and sound of the Gospel but according to Gods eternal purpose and the good pleasure of his grace I begin with the Priviledg Doct. That all things that befall Gods children in this life are directed by his Providence to their eternal happiness 1. I shall explain this point with respect to the circumstances of the Text. 2. Give a more general state of the case The first will be done 1. By opening the nature of the priviledg 2. The certainty of it 1. The nature of it and there we begin with the extent all things it mâst be limited by the Context which speaketh of the afflictions of the Saints 1. All manner of sufferings and tryals for righteousness sake Such as Reproaches Stripes spoiling of Goods Imprisonment Banishment Death all such kind of things Reproaches are as dung cast upon the grass which seemeth to stain it for a while but afterwards it springeth up with a fresher verdure Stripes are painful to the flesh but occasion greater joy to the soul as Paul and Silas after they were scourged sung at midnight in the stocks Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance the hopes whereof we have in our selves Heb. 10.34 Imprisonment doth but shut us up from âemptations that we may be at liberây for a more free converse with God as Tertullian telleth his Martyrs You went out of Prison when you went into Prison and were but sequestred from the world for more intimacy with the Holy Ghost So banishment every place is a like near to Heaven and the whole earth is the Lords and the fulness thereof they know no banishment that know no home here in the world but because we have an affection to our natural comforts especially to the place of our service God is wont to recompence his exiles with an increase of spiritual blessings as John had his Revelations when banished to Patmos Rev. 1.9 Death doth but hasten our glory if the guest be turned out of the old house you have a building of God eternal in the heavens 2 Cor 5.1 And so do but leave a shed to live in a Palace tho yoâr life be forced out by the violence of men the sword is but the key to open Heaven doors for you and you are freed from hard task-masters to go home to your gracious Lord. 2. Ordinary afflictions incident to men Are you pained with sickness and role to and fro on your bed like a door on the hinges through the restless weariness of the flesh Many times we are best when we are weakest and the pains of the body help to the invigorating and renewing the inward man 2 Cor. 4.16 In Heaven you shall have everlasting ease for that is a state of rest Have you lost children if God give you a better name than sons and daughters you have no cause to complain Isa. 56.5 'T is honour enough to you that you are children of God if poor and destitute yet if rich in the gifts and graces of the spirit 't is made up to you Rev. 2.9 I know thy poverty but thou art rich But 't is not expedient to name all cases whatever the calamity and affliction be God knoweth how to turn it to good so that tho we restrain all things to the Context it is large enough for our consolation But is there not more in it For men are always given to over-gospelling and inlarging their priviledges doth it not comprehend sin Ans. No not in the inâention of the Apostle God hath not made a promise that all the sins of Believers shall work for their good 'T is true God made advantage of the sins of the world for the honouring of the Grace in Christ Rom. 5.16 17. It should be our care that Satan may be a loser and Christ have more honour by every sin we commit True repentance can draw good out of sin its self to be a means of our hatred and mortification of it So love and gratitude to our Redeemer Luke 7.47 Her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little Sin doth not do good as sin but as repented of 't is not the sin but the repentance But for the proof of this 1. Then it would destroy the qualification mentioned in the text Those that love God Our love is a love of duty none love God but those that obey him and keep his commandments 2. To assure us aforehand that our sins would turn to our good would open a gap to looseness and is contrary to the usual methods of God in his word who commands obedience with a promise of increase of grace and threatneth disobedience and punisheâh it also by hardness of heart and a tradition or giving us up to vile affections Now there would be no reconciling these passages if God assured us by promise that our sins should turn to good and yet sins be punished with blindness of mind and hardness of heart 3. If any should object they mean infirmities not grievous and hainous sins yet even then they see a reason
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer ãâã ãâã ãâã ãâã ãâã through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and ãâ¦ã Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâr that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
Furnace because there was a Fourth there one that was as the Son of God If a Fiery Furnace be a comfortable place when Christ is there what will Heaven be when Christ and we shall be there to all Eternity Again this presence maketh way for enjoyment 'T is not a naked sight and speculation we are coheirs with Christ Rom. 8.17 We shall be like him live in the same state participate of the same glory Servants may stand in the presence of Princes but they do not make their followers their fellows and consorts with them in the same glory Solomon could only shew his glory to the Queen of Sheba but Christ giveth it us to be enjoyed Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest love that David could shew his Friends was to admit them to his Table 2 Sam. 9.8 Thou shalt eat Bread at my Table continually said he to Mephibosheth and so to Barzillai He put him upon his own Mule and caused him to sit upon his Throne 1 Kings 13.35 Thus Christ dealeth with us we sit upon his Throne we are feasted at his Table with unmixed delights In how much better Condition are we than Adam Adam was in Paradice we in Heaven Adam was there among the Beasts of the Earth we with God and his holy Angels Adam was thrown out of Paradice we never out of Heaven 'T is no matter if the World leave us not a Room to live in among them they cast us out many times but Christ will take us to himself Again if this presence of Christ be no small part of our Happiness let us more delight in it We injoy his presence in the Ordinances this is to begin Heaven upon Earth Therefore let us begin our familiarity here 2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body This is one of the plainest Texts to prove That separated Souls as soon as they are out of the Body do injoy Bliss and Glory There are a sort of men in the World who are so drowned in sense that they cannot believe things to come either questioning the Immortality of the Soul or else which is a step to it asserting the sleep of it And all because they so fancy it to be tyed to the Body as that it cannot exercise its functions and operations without it Those that deny the being of the Soul or the abiding of it after the Body is dissolved I shall not handle that now But to those that grant the abiding of the Soul but in a deep sleep without any sense and feeling of good or evil I must shew the falshood of this opinion or else all that I shall say will be to no purpose Therefore I shall handle these three things 1. That the Soul is distinct from the Body 2. That the Soul can live and exercise its operations apart from the Body 3. That the Souls of the Saints actually do so 1. That the Soul is distinct from the Body and is not meerly the vigour of the Blood appeareth by Scripture Reason and Experience In Scripture we read that when mans Body was organized and framed God breathed into him the Spirit of Life Gen. 2.7 The Life of man is a distinct thing from this mass of flesh that is proportioned into hands and feet head and belly arms and leggs bones and sinews And this life of man what ever it be 't is such a life as implieth Reason and a faculty of understanding and willing or opposing In him was life and that life was the light of men John 1.4 It doth not only enliven this flesh but discourse and choose things at its own pleasure A life that hath light in it 'T is distinct from the Body in its Nature being a Substance Immaterial and not capable of being divided into parts as the Body is for 't is a Spirit not created of matter as the Body was The Body was formed out of the dust of the ground and therefore it can be resolved into its original but the Spirit was Immediately Created by God out of nothing Therefore the Scripture saith Eccl. 12.7 Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it Where the Body is dust in its Composition it shall be dust in its Dissolution There is described the first and last Condition of the Body in regard of its material cause and the Soul is described in the kind of its being 'T is a Spirit or an Immaterial substance its Author God gave it he framed the Body too but not so immediately in ordinary generation And our natural Fathers are distinguished from the Father of our Spirits Heb. 12.9 And by its disposal when the Body returneth to dust the Soul returneth to God that gave it When the material and passive part is separated from that inward and active principle of its motions the Scripture telleth you what becometh of the one and the other The material part is resolved to dust again but the Spirit returneth to God So the Saints resign it Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 2. 'T is distinct in its supports The Body is supported by outward means and the help of the Creature but the Soul is supported without means by the Immediate Hand and Power of God himself The Body is patched up with daily supplies from without As it was made out of the Earth so is its food brought out of the Earth Psa. 104.14 And its clothing too but the Soul needeth not these things 3. 'T is distinct in its operations There are certain operations of the Soul wholly independant on the matter as understanding and willing for they agree to God and Angels who have no Bodies and there is no proper Instrument in the Body by which they should be exercised as sight by the Eye hearing by the Ear nay it understands not only corporeal things which are received by the ministry of the senses but Spiritual things as God and Angels who have no Bodies And it can reflect upon its self therefore it hath operations proper and peculiar to its self So that it doth not depend on the Body 4. 'T is distinct from the Body as to weakness and perfection as to pleasure and pain 1. As to weakness and perfection The Soul perisheth and decayeth not with the Body when the Body droopeth and languisheth the Soul is well and jocund yea better than it was before there are distinct periods of time beyond which 't is impossible to add a Cubit or hairs breadth to ones stature But the Soul is ever growing forward to its perfection And multitude of years though they bring on much weakness yet increase wisdom Job 32.7 Yea the Soul is strongest when weakest dying Christians have manifested the highest excellency under bodily infirmities and when least of the Life of Nature most Glorious expressions
one may receive the things done in his Body according to that he hath done whether good or bad PAuls Motives to Faithfulness in his Ministry were three Hope Fear and Love Hope of a Blessed Immortality Fear or an holy reverence wrought in him by the Consideration of the last Judgement Love to Christ verse 14. We just now come to the Second Consideration it fitly falleth in with the close of the former branch as a reason why it must be our chiefest care to approve heart and life to God Not only the hope of the Resurrection breedeth this care to please God but also the Consideration of the general Judgment We are so cold careless and backward because we seldom think of these things but if we did oftner think of them it would make us more aweful and serious we would soon see that though we can approve ourselves to the World yet it will not profit us unless we approve our selves to God for all dependeth upon his doom and sentence For we must all appear c. In the words observe a description of the day of Judgment Wherein 1. The necessity of this Judgment ãâã ãâã ãâã ãâã ãâã We must Judged we must be willing or unwilling 2. The Vniversality of this Judgment Who must be Judged in the word ãâã ãâã ãâã ãâã ãâã All. 3. The person by whom we shall be judged The text speaketh of the Judgment seat of Christ. He is our Rightful Lord to whom this Judgment belongeth And he hath his Judgment seat and Throne of Glory as 't is called Mat. 25.31 Then shall he sit upon the Throne of his Glory What that is because it is wholly to come and not elsewhere explained in Scripture we know not we must rest in the general expression The Cloud in which he cometh shall possibly be his throne or if you will have it farther Explained you may take that description of the Prophet Daniel Chap. 7.9 10. Of This see more in Sermon on Matth. 25. verse 31. 4thly The manner we must appear before the Judgment seat of Christ ãâã ãâã ãâã ãâã ãâã The word signifieth two things 1. To stand forth and make our appearance Rom. 14.10 There 't is ãâã ãâã ãâã ãâã ãâã we shall all stand before the Judgment seat of Christ. Or else 2dly To be made manifest And so rendred verse the 11th But we are made manifest before God and I trust are made manifest in your Consciences So here our hearts and ways shall be laid open as well as we Every action of our lives shall be taken into consideration Well then we must appear so as to be made manifest in our thoughts words and deeds we must not only appear in Person but be laid open have our whole life rip'd up and have all our thoughts words and works disclosed before Men and Angels 5. The matter about which we shall be Judged the things done in the Body That is during the bodily life The Body is the Shop of action wherein or whereby every thing is done Mechedius telleth us 't is ãâã ãâã ãâã ãâã ãâã The Yoakfellow or Colleague of the Soul Now whatever is done by it good or evil is the cause to be tryed 6. The end That every man may be punished or rewarded according to his deserts the end is that there may be sentence given and after sentence execution both as to reward and punishment 1. Mark the emphasis of the Phrase the things done in the Body we are said to receive them when we receive the fruits of them So Eph. 6.8 Whatsoever good thing a man doth the same shall he receive whether bond or free So here things done in the Body is the just reward of those things 2. Observe the several kinds of retribution Good or bad both the godly and the wicked receive a full recompense at that time 3. The proportion According to their several ways only the reward of good is of grace of evil of desert Rom. 6.23 The Wages of sin is death Doct. There will certainly come a day when every person that ever lived shall be judged by Christ according to his works I shall examine this point by the circumstances of the Text. 1. The necessity he might have said we shall appear No but he saith we must appear God hath so appointed Here I shall speak 1. Of the certainty of the thing There must be a Judgment 2. The infallible certainty of the event There shall be a Judgment 1. It must be so For God hath decreed it and Reason enforceth it But why is it necessary I answer not to discover any thing to God 1. But Partly That grace may be glorifyed in and by the righteous 1 Epistle of Pet. Chap. 1. v. 13. Hope unto the end for the grace which is to be brought unto you at the revelation of Jesus Christ. Then is the largest and fullest manifestation of Gods love to his people We see his grace now in the pardon of sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our offences and take us into his family and give us a tast of his love and a right to his Heavenly kingdom and imploy us in his Service but then it will be another manner of grace and favour indeed when pardon and approbation shall be pronounced and ratifyed by the Judges own mouth Acts 3.19 When he shall not only take us into his family but into his Immediate presence and Palace John 12.26 Where I am there shall my servant be When he giveth us not only right but the possession Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you When we shall not only have some remote Service and ministration but be everlastingly imployed in loving delighting in and praising of God with all those Heavenly creatures who are our eternal companions in the work The grace of God or his favour to his people is never seen in all its glorious graciousness till we be glorifyed 2. That the wicked may be convinced of their sin and defect they come upon a tryal and the fault of all their miscarriage is charged on themselves 'T is hard to determine which is the greater torment to them the righteousness or terribleness of the sentence God leaveth them without excuse Rom. 1.20 Psa. 50.21 I will set all thy sins in order before thee Sins forgotten lost in the crowd by a secure sinner in the day of Gods reckoning shall be brought to remembrance with time place and other circumstances and so presented to conscience as if newly done 3. That Gods Justice may be cleared Psa. 51.4 That thou mayest be clear when thou Judgest When he giveth to men according to their choice and according to the merit of their own works there lyeth no just exception against Gods proceeding The justice of God requireth that there should be differing proceeding with them that differ among themselves that it should be well with
sin was God reconciling In themselves Gods Elect differ nothing from the rest of the World till grace prevent them they were as bad as any in the World of the same race of cursed mankind not only living in the World but after the fashions of the World dead in trespasses and sins and obnoxious to the curse and Wrath of God Fourthly To shew the Amplitude of Gods Grace the greater and worser part of the World the Gentiles as well as the Jews Rom. 11.15 If the casting away of them be the reconciling the World So 1 John 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World Fifthly To awaken all that are concerned to look after this priviledge which is common to all nations the offer is made indifferently to all sorts of persons where the Gospel cometh and this grace is effectually applyed to all the Elect of all Nations and all sorts and conditions and ranks of persons in the World if thou art a member of the World thou shouldest not receive this grace in vain 2. The other party concerned is the Great God to himself To be reconciled to one another when we have smarted sufficiently under the fruits of our differences will be found an especial blessing much more to be reconciled to God this is the comfort here propounded To himself of whom we stand so much in dread 1 Sam. 2.15 If one man sin against another the Judge shall judge him but if a man sin against God who shall plead for him A fit Umpire and Mediator may be found out in matters of difference and plea between man and man but who shall arbitrate and take up the difference between us and God Here first the greatness of the priviledge That God will reconcile us to himself Doct. There is a reconciliation made in and by Iesus Christ between God and man First I shall premise three things in general 1. That to reconcile is to bring into favour and friendship after some breach made and offence taken as Luke 23.12 The same day Herod and Pilate were made friends for before they were at enmity between themselves So Joseph and his Brethren were made friends and the woman faulty is said to be reconciled to her husband 1 Cor. 7.11 So Matth. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy may and be reconciled to thy Brother All which places prove the natural notion of the word and so 't is fitly used for our recovery and returning into grace and favour with God after a breach 2. That the reconciliation is mutual God is reconciled to us and we to God Many will not hear that God is reconciled to us but only that we are reconciled to God But certainly there must be both God was angry with us and we hated God the Alienation was mutual and therefore the reconciliation must be so the Scripture speaketh not only of an enmity and hatred on mans part Rom. 5.10 For when we were enemies we were reconciled to God by the death of his Son but also of wrath on Gods part not only against sin but the sinner Eph. 2.3 Being Children of wrath by nature Certainly God doth not only hate sin but is angry with the wicked because of it Psal. 7.11 God is angry with the wicked every day And we must distinguish between the work of Christ in order to God and the work of the Minister and Christ by the ministry in order to men The work of Christ in order to God which is to appease the Wrath of God Therefore 't is said Heb. 2.17 That he is a merciful and faithful High-priest to make reconciliation for the sins of the people ãâã ãâã ãâã ãâã ãâã Surely there Gods being reconciled to us is intended by Christs Sacrifice and Intercession For Christ as an High-priest hath to deal with us as Gods Apostle with men Heb. 3.1 We in Christs stead pray you to be reconciled verse 20th Besides our reconciliation is made the fruit of Christs death in contradistinction to his life Rom. 5.10 The death of Christ mainly respected the appeasing of the Wrath of God whereas if it only implyed the changing of our natures it might as well be ascribed to his life in Heaven as his death upon earth Again the Scripture maketh this reconciliation to be a great instance of Gods love to us Now if it did only consist in laying aside our enmity to God it would rather be an instance of our love to God than his love to us Once more the Text is plain that Gods reconciling the World to himself did consist in not imputing our trespasses to us his laying aside his suit and just plea he had against us so that it relateth to him Therefore upon the whole we may pronounce that God is reconciled to us as well as we to God Indeed the Scriptures do more generally insist upon our being reconciled to God than Gods being reconciled to us for two reasons 1. Because we are in a fault 'T is the usual way of speaking amongst men He that offendeth is said to be reconciled because he was the cause of the breach and he needeth to reconcile himself and to appease him whom he hath offended which the innocent party needeth not he needeth only to forgive and to lay aside his just anger We offended God not he us therefore the Scripture usually saith we are reconciled to God 2dly We have the benefit 't is no profit to God that the Creature enters into his peace He is happy within himself without our love or service only we are undone if we are not upon good terms with him If any believe not the Wrath of God abideth upon him John 3.36 And that is enough to make us eternally miserable 3. That reconciliation in Scripture is sometimes ascribed to God the Father sometimes to Christ as Mediator sometimes to Believers themselves 1. To God the Father as in the Text God was in Christ reconciling the World to himself and in the verse before the Text who hath reconciled us to himself And Col. 1.20 Having made peace by the Blood of his Cross by him to reconcile all things to himself To God the Father as the primary cause of our reconciliation he found out and appointed the means as he decreed from everlasting to restore the Elect faln into sin unto grace and favour and prepared whatever was necessary to compose and take up the difference between him and sinners 2. Christ is said to reconcile Eph. 2.16 That he might reconcile both unto God in one body by the Cross. And Col. 1.21 Yet now hath he reconciled Not as the primary but meritorious cause of reconciliation which respects both God and us chiefly God as he was appeased by the merit of his Sacrifice as he procured the Spirit that same Spirit whereby our enmity might be overcome and
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
of Grace Their choice of God for their portion remaineth unshaken They have chosen the better part adhere to it and have a general purpose to please God in all things 2. An universal slumber is not usually incident to the Saints 'T is not the sleep of the whole man as to all goodness 't is not in all parts of the soul. If there be a remiss will and dead affections yet not a sleepy Conscience something that taketh Gods part as appeareth because they are unsatisfied with this dull and drowsie estate 3. They are more easily alarmed and rouzed up out of it than others that sleep the sleep of death Their Faith and Love is soon awake again and easily set a work for God there is somewhat to work upon A true Christian riseth by unfeigned repentance when his Conscience hath but leizure and helps to deliberate and bethinks what he hath done and so much the better resolveth and bethinketh himself against his sin for the time to come 4. When they rise again and repent and do their first works they are more earnest and fervent than they were before As it were to make amends for their former languishing and to redeem the time they have lost they double their diligence Thirdly I come to the Reasons of this Sleepiness 1. There are two Principles in the Children of God the Flesh inclining to sleep and the Spirit to wake Mat. 26.41 The Spirit indeed is willing but the flesh is weak and therefore the degree of Grace which the best attain unto in this life is mixed with imperfection The guiding and commanding faculties do but imperfectly direct and the inferiour faculties imperfectly obey 'T is the Office of the Understanding and the Will to command of the inferiour faculties to obey There is weakness in all of them therefore 't is said Jam. 3.2 In many things we offend all The Understanding in many things is but a blind guide the Will is but in part rectified and so cannot exercise such a powerful command over our thoughts passions and senses 2. Variety of outward Occurrences working upon the diversity of Principles in us As sometimes we are in a prosperous estate sometimes in deep troubles both may cause this deadness and drowsiness in us Sometimes deep troubles make us weary of well-doing 2 Thes. 3.13 so Heb. 12.3 Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Now as this weariness and heaviness causeth sleep in the body so it doth in the soul. We are tyred in Gods service and then our Wheels are clogged A man may be secure in trouble but usually he is so in time of peace Peace Wealth and Honour are often abused to spiritual drowsiness and secure neglect of God Ease slayeth the fool Prov. 1.32 We had need watch when Delilah spreads her lap for us and the Delights of the world open their bosom to us Surfeiting with the abundance of worrldly prosperity we neglect the Power of Religion and please our selves with the Form David enjoying peace and plenty slew Vriah his Friend who in his adversity spared Saul his Enemy yea his heart smote him but for the cutting off the Lap of his Garment In the abundance of outward comforts we sit loose from God therefore we have those cautions Deut. 8. from ver 7 to ver 14. 3. Conversing with Spiritual Sluggards that count it an high piece of wisdom not to be too forward Irreligious Company and Example is a great matter and hath a mighty force upon us And though it doth not begin sin in the Soul it doth increase it Isa. 6.6 Sin is by propagation not by Imitation but yet the contagion of Example is a great advantage to Corruption To be among warm heavenly mortifyed self-denying Christians is a great advantage in the spiritual life There is a notable provocation and excitement in their example Saul among the Prophets had his Raptures 1 Sam. 10.10 Heb. 10.24 Let us provoke one another to Love and good Works This begets a holy Emulation who shall excell but carnal Company is a deadning thing We are more susceptible of evil than good we catch a disease from one another but we do not get health one from another By touching the unclean they became unclean but he that was unclean was not purified by touching the clean The Conversations of the wicked have more power to corrupt than the good to provoke and excite to vertue A man that would keep himself awake unto God and mind the saving of his Soul must shake off evil Company Psal. 119.115 Depart from me ye evil doers for I will keep the Commandments of my God And by evil Company I mean not only the Prophane who bespeak their own hatred and detestation by their apparent odiousness but the loose and careless As we are to take heed that we be not allured to that which is evil so that we be not deadned to that which is good Neglect of God will keep us out of Heaven as well as Prophaneness We easily leven one another with deadness and formality frequent Society with dead hearted persons breedeth it such whose conference is empty and unsavoury and altogether of worldly things Certainly our dulness and backwardness is such that we need the most powerful helps 4. Another cause is a dead Worship Missa non Mordet Christ compareth spiritual Duties to new Wine Mat. 9. but the Pharisaical Feasts to Taplash or old unsavoury stuff that hath no Spirits Old Bottles will endure that well enough Nothing lulleth the Soul asleep so much as a perfunctory Worship or sleepy Devotions Christs Ordinances are simple but full of vertue his Institutions conscientiously observed will keep us awake Psal. 119.93 I will never forget thy Precepts for with them thou hast quickned me Use them much in Faith and Obedience and Graces will be preserved in us in a lively manner and constant exercise 1 Thes. 5.19 20. Quench not the Spirit Despise not Prophesying If you would not quench the Spirit you must not carelesly use the means of Grace The words of the wise are as Goads to prick us forward Eccl. 12.10 in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word that it may be as Goads in our sides When we are negligent here is quickning A dull Ministry as well as a dull Minister maketh us fall asleep 5. Slumber is the cause of Sleeping Mark the order in the Text They first slumbred and afterwards slept One degree of carelesness makes way for another and usually there is a lesser degree at first Take heed of the beginnings of declinations If we would avoid sleep we must avoid slumber No man becometh stark naught at the first step One careless Prayer maketh way for another Give way to it now and it will settle into an utter deadness at last Men fear not the danger of little sins and so are hardened under them
God Idolatry and Prophaneness had never crept into the world if men had kept up the sense of Gods bounty Some never regard the End of Mercies which is to draw in our hearts to God therefore called the Cords of a man Hos. 6.4 being so many bonds and ties upon us What honour hath been done to God for this and that mercy I allude to that in Hest. 6.3 See how David reasoneth 2 Sam. 7.2 I dwell in an house of Cedar but the Ark of God within Curtains When the Heart is urging to Duty upon this score God hath been good to me given me food and rayment and plentiful provision for the comfort of this life what have I done for God Not only the Impenitent abuse mercy Rom. 2.4 but David lost his awe of God because he had not a thankful sense of the mercies of God 2 Sam. 12.7 8. So for corrective Providences The Body is a tender part with most men though they are sensible of the smart of the lash yet they do not consider the hand that striketh nor the deserving procuring Cause they do not look upward nor inward they do not see the hand of God in it Isa. 26.11 When his hand is lifted up they will not see look upon it as a chance 1 Sam. 6.4 Job had explicite thoughts of God Job 1.23 The Lord hath given and the Lord hath taken Nor the Cause Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins If Sickness cometh if a Relation be taken away if an Estate blasted a waking Conscience looketh to the Cause For this cause many are sick and many are fallen asleep 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai Joshua looketh out for the Troubler So the Children of God search for the sin that is the cause of their trouble 2. Stupid Dulness and cold Indifferency in heavenly things Their want of Zeal and chearfulness in holy Duties they go about them heavily Dull of hearing Mat. 13.5 Cold in Prayer when they should be fervent and effectual Jam. 5.6 In all things we shew forth an heartless formality Grace is asleep in the Soul and thence cometh a sleepy profession a sleepy hearing a sleepy praying a sleepy receiving The Word that was wont to be as burning Coals leaveth no Impression Luk. 24.32 Your whole Converse with the living God is cold and dead-hearted In such a condition a man heareth as if he heard not and prayeth as if he pray'd not receiveth as if he received not and mourns for sin as if he mourned not and rejoyceth in God as if he rejoyced not looks after Heaven and heavenly things as if he sought them not and so brings little honour to God and little profit and comfort to his own soul. 3. Tedious irksomeness in Gods service They grow weary of the wayes of God Mal. 1.13 Behold what a weariness is it Amos 8.5 When will the new Moons be over and the Sabbath past Shall God do so great things for us in Christ and shall any thing which God hath commanded be grievous to us How unkind is this neither have we an hard Master nor hath he enjoyned us tedious work but all our duties have a sweetness in them Micah 6.3 Do not my words do good You carry it so as if God did not deal well with his people or were not easie to be served His Commands are not grievous and his Yoke is easie Tryals sent by him not above measure his Corrections not above our deserving therefore why should we snuff at his service Weariness and repining at Gods service is an ill sign God loveth and requireth a willing people This weariness though it doth not make us wholly abandon Gods service yet it makes us slight it and mind it no more than how to get it over any way Oh take heed then of growing weary of Religion and attending on the duties thereof to look upon these as distractions or matters by the By or interruptions of the work we would be upon They are lead much by sense and carnality that esteem nothing but what yieldeth a pleasure to sense or gratifyeth the outward Man 4. Forgetfulness of Changes and vain dreams of worldly happiness When we have a carnal Pillow to rest upon we fall asleep Psal. 30.6 7. A Christian should sit loose from all earthly things There was Leven in the Thank-offering We should be contented to dwell in Booths as the Israelites Psal. 39.5 Surely every man in his best estate is vanity 5. Carnal Complacency The peace and pleasure which you live upon is fetched more from the world than from God and Heaven and you live in quietness of mind not so much from the belief of the love of God in Christ and the hope of Heaven as because you feel your selves well in your bodily estate and live at ease and in prosperity in the world and have something grateful to the flesh Luk. 12.19 20 21. Oh! that soul is in a dangerous condition when the World is so pleasing and lovely to it that it can take contentment and delight in it without God or apart from God To many worldly prosperity is so sweet that it can keep them quiet under the guilt of wilfull sins When you have your hearts desire for a while you can forget Eternity or bear those thoughts with security which otherwise would amaze your Souls Secondly Motives 1. Your Enemy watcheth The Devil is never asleep 1 Pet. 5.8 he observeth you in all postures and watcheth all possible advantages against the Children of God and will not you stand upon your Guard and look about you 2. If you sleep you hazard your selves to the Whip or Gods severe Correction Hos. 5.15 God findeth out many times a very smart Rod to whip lazy drowsie Saints to their duty He will not suffer Grace to rust in his Children Your awakening will be sad God sent a Tempest after Jonah Some sharp cross or other will fall upon us 3. The eyes of many are upon us and shall we be slumbring and sleeping 1 Cor. 4.9 Wâ are made a spectacle to the World Angels and Men. Miscarriages will tend to Gods dishonour 4. When Grace is asleep sin breaketh loose There is no sin but a man is exposed to in a secure Estate therefore the Devil laboureth as much as he can to cast us into this temper When David walked at ease on the top of his House little did he know the evil of his own Heart and the danger of the Temptation 5. Every lesser indisposition that hindreth any degree of Communion with God should be grievous to the Children of God If we do not take heed to the beginnings of sins further Mischief will ensue when Temptations are near importunate and constant Little sticks set green ones on fire when the thatch once taketh fire 't is hard to quench it therefore we should not rest in
Business in Heaven and he is not unmindful of it 3. The Spirit prepareth us without which all the rest would come to no effect For it is the Wisdom of God to dispose all things into their apt and proper Places Therefore the Persons are prepared as well as the Place Rom. 9.23 Vessels of Mercy which he hath aforehand prepared unto Glory He worketh Faith in their Hearts giveth them a Title and by sanctifying prepareth them for the Possession and Enjoyment of it He that worketh us for this self-same thing is God 2 Cor. 5.5 Thirdly The Application or Appropriation of this Preparation to the Persons that shall now enjoy it For You Which respects not only the Qualification but the Persons 1. Not only for such as you but for you particularly In the general Heaven was prepared for Believers God never intended Unbelievers should have such a Glorious Estate Such as love the world do not prize nor long for this Happiness and therefore 't is fit they should never enjoy it for though the preparation be a work of abundant Mercy yet that mercy is so tempered and limited by his Wisdom and Justice that it will not permit him to give such holy things to Dogs or cast Pearl before Swine No 't was prepared to be enjoyed only by Believers and holy ones 2. For you personally and determinatively This is most agreeable to Christs scope and sense for all the Conditions were also prepared for them God did elect us to Faith and Holiness as well as to eternal Life Faith is the fruit of Election not a cause he did not choose us because we were holy or because he did foresee that we would be holy but that we might be holy Eph. 1.4 That being sanctified and renewed by the Spirit we might be placed in the new Jerusalem For you in Person that is Christs meaning Fourthly The Antiquity or ancientness of this preparation From the foundation of the world that is from all Eternity for the Scripture goeth to the highest point of time unto which we can ascend in our thoughts so that ãâã ãâã ãâã ãâã ãâã signifieth as much as ãâã ãâã ãâã ãâã ãâã As 't is expresly said Eph. 1.4 Before the foundation of the world The Phrase is ordinary in Scripture and is as much as to say From all Eternity or before any time was for Gods purposes are as he is eternal and without beginning therefore if we speak of Gods intention and purpose it was before all worlds Those that understand this For you that is for persons so qualified will deny the meaning of the Phrase to be That the dignities of the Kingdom of Heaven were designed to be the reward of all the faithful Servants of Jesus Christ before all worlds and they that know the Scriptures cannot but conclude that from all Eternity he made choice of us to be justified sanctified and glorified The Elective Love of God is of an ancient standing even from all Eternity and therefore most free there being nothing in the Elect before they had a being to move his Love towards them and this will be the glory of his Grace at that day that we are invited into that Estate that was prepared for us long before and who are we that the thoughts of God should be taken up about us so long since Tit. 3.2 Which God that cannot lie promised before the world began So 2 Tim. 1.9 Who saved us and called us with an holy Calling according to his purpose and Grace which was given to us in Christ before the world began He Indented then with Christ to bring us to what we shall at last enjoy but if any morosely insist upon the Phrase because it doth not necessarily signifie Eternity we must then understand that though the Purpose of God were from everlasting yet the things designed and acted by him they take their beginning in time or with time and so the words must be understood 1. Of preparing the place which shall be the state of the Blessed The third Heaven is the dwelling place of the Saints which was framed about the beginning of the Creation so good and gracious was our God that he did not make Man or Angel 'till he prepared a place convenient for them Or 2. To the Promise presently made upon Adam's fall but the former Exposition is more simple Well then you have heard what Entertainment the faithful shall have from Christ at his Coming so far as our dull Minds can conceive of it and with weak and Imperfect words can express it to you Now let us see what Use we may make of all this VSE 1. Let us be convinced that there is such an Estate and will be such a Time and that there is no true Blessedness but this enjoyment of God in the Kingdom of Heaven that we shall then have The World hath been much puzled about disputes of Happiness and the way to it The Philosophers some placed it in Knowledge some in that Vertue which they knew some in Pleasure some in this some in that Austin out of Varro reckoneth up two hundred eighty six Opinions about the chief good They erred thus because they sought it in so many things whereas it consists in one The enjoyment of God and because they sought it in this World where all things are mortal and frail and we can find not one thing that can make us compleatly happy This discovery was left for the Scriptures which teach us that our Happiness lyeth in God alone and that our perfect enjoyment of him in Body and Soul is reserved for Christs coming when there is a perfect Conformity to God and Communion with him 1 Joh. 3.2 Beloved we are now the Children of God but it doth not appear what we shall be but we know when he shall appear we shall be like him for we shall see him as he is The Lord revealeth his Truth to us in the Word but before we can be convinced of it we must be enlightned by the Spirit for spiritual things can only be spirtually discerned 1 Cor. 2.14 We may talk of these things by rote one to another and have an assent to them which is call'd a Non-contradiction though not a positive understanding and Conviction of the truth of them Believest thou this Joh. 11.26 2. When we believe it let us look for it and long for it and live in the hopefull expectation of this blessed time when all these things shall be accomplished Therefore if we believe such a thing we must long for it and live in the hope of it Titus 2.13 Looking for the blessed hope Hope sheweth its self 1. Partly by frequent and serious thoughts and delightful Meditations of the thing hoped for Thoughts are the Spies and Messengers of Hope it sendeth them into the Land of Promise to bring the Soul tydings thence 'T is impossible a man can hope for any thing but he will be thinking of it for 't is the nature
1 The kinds of Parables Argumentative and Representative Page 1 Patience of God to Sinners Page 198 Prayer what a Praying Frame is Page 74 Watching to Prayer in Prayer after Prayer what it is Page 75 Poor three sorts of Poor Devil's Poor Christ's Poor the World 's Poor Page 189 Power of Christ as Lord and Owner distinct from his Power as Governour and Ruler Page 81 The Right Christ hath to this Power Page 81 Christ cannot be divested of this Power Page 82 Power in Man to convert himself need not be dsputed but our Duty to be regarded Page 129 Perseverance in Christs Service Motives to press it Page 47 Personal qualifications we are to be careful of if we would be saved Page 51 Prejudices of carnal men against God Page 113 114 They are very natural to us Page 114 Preparation for Christs Second Coming the faithful prepare for it Page 40 Reasons for it Page 43 How the Scripture presseth it on us Page 40 It must be speedy and constant Page 77 Preparation for Heaven wherein it consists Vid. Readiness for Heaven Page 62 When the actual Preparation for Heaven should be made Page 62 63 Preparation of Heaven how and by whom the Kingdom of Heaven is prepared for us Page 170 For whom it is prepared Page 170 When it was prepared Page 171 Principles false Principles in doing good Page 15 A double Principle in Children of God Flesh and Spirit Page 27 Profession two-fold Vocal and Real Page 11 Not to be neglected Page 11 Not to be rested in and why Page 11 Profession of wicked men will fail them and when Page 47 48 Why the Profession of Wicked men will fail them Page 48 Punishment of Hell may stand with Gods Mercy Page 193 Punishment of Loss greater than Punishment of Sense Page 203 What the Damned lose in Hell Page 134 203 The loss of God's Sight in Hell great grief to the wicked Page 135 204 The greatness of the Loss the Damned have in Hell Page 204 Punishment of Sense what it is Page 205 Q. QUalifications personal we are to be careful of if we would be saved Page 51 R. REadiness for Heaven habitual and actual what Page 62 Why those only that are ready shall enter into Heaven Page 63 Receiving Christ what is required to it Page 58 Religion a little Religion reproved Page 18 Reasons of it Page 18 Negligence Inconsideration unmortified Lusts and Vnbelief destructive to Religion Page 18 19 Repentance late seldom true Page 69 Reputation of being good people not to be rested in Page 19 Resurrection of the Body proved Page 33 Whether Infants shall rise Infants or all in the state of grown persons Page 156 Reward the greatness of the Reward of Heaven Page 184 Riches why God sometimes giveth Riches to his People Page 181 Rich men should employ their Talents for the relief of the Poor Page 188 Reasons of it Page 189 Righteousness of Christ and of the Saints difference between them Page 49 Righteousness of God in the last Sentence Page 210 S. SAcrament Preparation for it necessary Page 21 How we should come to the Sacrament Page 22 Whether those that doubt of the truth of their Grace should come to the Sacrament Page 23 Salvation of our Souls to be regarded next to the Glory of God Page 91 Security Vid. Slumbring and Sleeping Self-denyal wherein it is seen Page 173 Senselesness of Mercies or Judgments the evil of it Page 29 Separation there shall be a Separation of good and bad at Iudgment-day and why Page 164 Sheep the godly are as Sheep and wherein it appears Page 163 How to know whether we are Sheep or Goats Page 164 Christ tender of his Sheep Page 162 Shepheard Christ represented as a Shepheard Page 161 Christ a good Shepheard a Great Shepheard and chief Shepheard Page 162 The Properties of a good Shepheard and how applyed to Christ. Page 161 How Christ is a great Shepheard Page 163 Sin a wrong to God Page 145 The Children of God apt to fall into Sin Page 24 Why we should watch to avoid Sin Page 73 Sins of Omission and Commission what they are Vid. Omissions Sinners add sin to sin and God in Hell adds wrath to wrath Page 198 Sleep moral what it is Page 23 Sleep spiritual what it is Page 24 Total and partial Page 28 29 When and how far it may seize on Christians Page 25 26 Whence it comes to pass Page 27 Slumber the cause of Sleeping Page 28 The Effects of it Page 24 The Signs of it Page 29 Motives against it Page 30 Directions to avoid it Page 31 Sloath in particular Callings the evil of it Page 123 Arguments to rouse us out of it Page 124 Sloath spiritual what it is Page 116 Who the spiritually Sloathful are Page 124 The evil of spiritual Sloath. Page 117 A sloathful Servant a wicked Servant Page 117 Signs when it comes on us Page 120 Motives that draw us to it Page 117 Means against it Page 119 Slumbring and Sleeping what it means Vid. Sleep Page 23 Slumber the Cause of Sleeping Page 28 Son of Man why Christ at his second Coming is called Son of Man Page 141 Sorrow of the Damned in Hell Page 136 Soveraignty of Christ in governing the World whence it accrews Page 145 Spirit how it dwells in Believers Page 13 The Testimony of the Spirit is usually given on the exercise and abounding of Grace Page 53 State of our Persons how to judge of it Page 41 Sympathy Christ takes what is done to his People as to benefits and injuries as done to himself Page 188 T. TAlents what may be accounted Talents Page 88 The various kinds of Talents Page 89 The diversity of Talents given to us Vid. Diversity Page 26 86 89 For all our Talents we must be responsible Page 83 93 99 All Talents are to be improved for God Page 84 87 88 Every one hath some Talent or other to improve for God Page 85 The Reasons why they are to be improved Page 92 The End wherefore Talents are to be improved Page 91 Motives to improve them Page 93 They are increased by being improved Page 93 Among those that improve Talents all are not alike fruitful Vide Hiding Talents Page 95 To whom the gain and increase of our Talents is to be accountable Page 91 What it is to trade with Talents Vid. Trading Page 90 In what sense they may be said to be lost Page 130 Talents not improved shall be lost Page 130 How these Talents are lost in this World Page 130 Temptations great Temptations require great Grace Page 52 Tender Christ tender of his Flock Page 162 Thoughts the usual ill Thoughts that Hypocrites have of God Page 113 Time want of Time no Excuse to sloathful Servants Page 122 Titles of Honour given to Christ must be verified by suitable practice Page 65 Torments of Hell to preach them profitable to good and bad Page 134 Hell a place of inexpressible Torments
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.
Chain must be broken the Son cannot die for them whom the Father never elected and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed Reasons 1. From the Unity of Essence they are one and if any Person be interested in them all must otherwise Men might be beholden to Christ that were never beholden to the Father nor the Spirit They are ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã of one Essence and of equal Dignity none shall be beholden to one that are not beholden to the other It is very notable that when Christ speaketh of his own Flock and the Certainty of their Conversion and the Sureness of their Estate he saith John 10.27 28 29 30. My Sheep my Voice and I know them and they follow me And I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's hand I and my Father are one He is greater than all greater than me as Redeemer If I acknowledg them for mine they must have Grace and cannot miscarry We are two Persons but one God he is a Joynt-Cause working together with me one in Power one in Counsel 2. From the Unity and Agreement in Will and Design They are one and agree in one The Persons are resolved to glorify one another In Man's Salvation the Father will have the Honour of Electing that the Son may have the Honour of Purchasing and the Spirit the Honour of Sanctifying It is said of the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And Christ faith John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Son came into the World to make good the Purposes of the Father John 8.50 I seek not my own Glory and the Son sendeth the Spirit God sendeth the Son and the Spirit anointeth Christ Acts 10.38 God anointeth Jesus of Nazareth with the Holy Ghost and with Power There is a perfect Agreement mutual Missions between them Vse 1. To condemn them which put asunder those Operations which God hath joyned together the Arminians in Doctrine the common People in Practice 1. The Arminians in Doctrine by dividing Christ from Election or Election from Christ as if Christ were to die for those that were never elected and chosen to Life equally as for those that were or as if he expected Glory from and designed Salvation unto all alike These trouble the Links of the Chain of Salvation how can it be said All thine are mine and mine are thine when God would never own them and the Spirit would never sanctify them 2. The common People that sever the Election of God and Redemption of Christ from the Sanctification of the Spirit They say Christ dyed for them when there is no Evidence of it or that God loveth them when there are no Fruits of his Love The Fruit of the Father's Love is sending of the Spirit and he that hath not the Spirit of Christ is none of his Rom. 8.9 If God had chosen thee thou wouldst be sanctified Sanctification it is as it were an actual Election John 15.19 Because I have chosen you out of the World therefore the World hateth you As by Election we are distinguished from others in the Counsel of God so by Sanctification we are actually set apart If Christ had dyed for thee thou wouldst have the whole Fruit of his Purchase Ephes. 5.25 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Vse 2. Information how Believers come to be possessed of such excellent Priviledges All that are God's are Christ's and all things that are Christ's are ours by Faith There is the same Communion between Us and Christ as there is between Christ and God 1 Cor. 3.23 All are yours for you are Christ's and Christ is God's We have it from the Father's Love by the Son's Purchase Christ was God's natural Heir he made a Purchase that he might adopt Heirs and take them in with himself by Faith we are taken in We may say between us and Christ All mine are thine and thine are mine I am my Beloved's and he is mine Cant. 2.16 Vse 3. To shew us the Comfort of the Faithful God and Christ have an equal Interest in them the Father loveth them as Christ's as his own Christ careth for them as the Father's as his own 1 John 1.3 Our Fellowship is with the Father and with his Son Jesus Christ. God made the Elect Members of Christ's Body that he might redeem them Christ made them Children of his Family that he might love them The Father saith They are mine the Son saith They are mine the Power of God issueth through Christ for their Salvation 2 John 1.9 He that-abideth in the Doctrine of Christ he hath the Father and the Son We may expect the Fruits of Elective Love and the Fruits of Christ's Purchase Two are better than one we have the Father to love us the Son to redeem us the Spirit to sanctify us and bring us to God It is a great Advantage John 16.27 The Father himself loveth you When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 The King's Heart was towards Absalom We have more Confidence to speed in our Prayers He loveth us for his own sake and for Christ's Christ hath satisfied the Justice of God and God is reconciled we have more boldness of Access to him we need not fear his Justice we have a double Claim and may lay hold with both Hands 1. We have God on our side who is the Supream Judg the offended Party the first Cause and Fountain of Blessing 2. By Christ we have a near Relation to God We are Christ's more than Angels they are Ministring Spirits not the Spouse of Christ's Bosom nor Members of his Body God hath given us to him as he brought Eve to Adam we are near to God John 14.20 I am in my Father and you in me and I in you as a Woman married to the King's Son by the King's Consent The whole Blessings of Christ's Purchase are ours we have God in our Nature working Righteousness making Atonement meriting Blessedness sending the Spirit as purchased by him And I am glorified in them So we render it that it may lye indifferent to any Sense tho the Word properly signifieth I have been glorified in them It relateth not only to their past present but future Endeavours for Christ's Glory But how was Christ glorified by his Disciples Answ. First Passively as he glorifieth himself in them by comforting refreshing their Hearts doing good to Persons so despicable and unworthy and manifesting the Riches of his Glory
will be like them that go back to fetch their Leap more commodiously Vse 3. When you stand let it incite you to Love and Thankfulness Nothing maketh the Saints more love God than his Unchangeableness His Mercy made you come to him and his Truth will not suffer you to depart from him Mercy and Truth are like Jachin and Boaz. Micah 7.20 Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old The Covenant was made with Abraham and made good to Jacob. You may rejoyce notwithstanding your Weakness and Satan's daily Assaults as Daniel in the Lion's Den to see the Lions ramping and roaring about him yet their Mouths muzzled 2 Sam. 2.9 By strength shall no Man prevail that is by his own That any of us have stood hitherto let us ascribe it wholly to God we might have been vile and scandalous even as others Many of better Gifts may fall away and thou keepest thy standing what is the reason We have done enough a thousand times to cause God to depart from us Deut. 23.14 If he see any unclean thing among thee he will turn away from thee And is it not strange that the Spirit of Grace should yet abide with us hitherto when there is so much uncleanness in every one of us The great Argument of the Saints why they love and praise him is the Constancy and Unchangeableness of his Love Psal. 136. For his Mercy endureth for ever and Psal. 106.1 Praise the Lord O give Thanks unto the Lord for he is good for his Mercy endureth for ever No Form more frequent in the Mouths of his Saints Vse 4. If any fall often constantly frequently and easily they have no Interest in Grace 1 John 3.9 Whosoever is born of God doth not commit Sin ãâã ãâã ãâã ãâã ãâã he maketh not a Trade of Sin that is the force of that Phrase God's Children slip often but not with such a frequent constant readiness into the same Sin Therefore he that liveth in a course of Prophaneness Worldliness Drunkenness his Spot is not the Spot of God's Children Deut 32.5 You are tried by your constant Course Rom. 8.1 That walk not after the Flesh but after the Spirit What is your Road and Walk I except only those Sins which are of usual incidence and sudden surreption as Anger Vanity of Thoughts and yet for them a Man should be more humble If it be not felt nor striven against nor mourned for it is a bad Sign What is your Course and Walk There is an Uniformity in a Christian's Course It is nothing to have some Fits and good Moods and Motions Vse 5. It provoketh us to get an Interest in such a sure Condition Be not contented with outward Happiness things are worthy according to their duration Nature hath such a sense of God's Eternity that the more lasting things are it accounteth them the better The immortal Soul must have an eternal Good Now all things in the World are frail and passing away therefore they are called uncertain Riches 1 Tim. 6.17 compared with Prov. 8.18 Riches and Honour are with me yea durable Riches and Righteousness The Flower of these things perisheth their Grace passeth away in the midst of their Pride and Beauty like Herod in his Royalty they vanish and are blasted The better part is not taken away Luke 10.42 Mary hath chosen the better part which cannot be taken away from her A Man may outlive his Happiness be stripped of the Flower of all Worldly Glory is sure to end with Life that is transitory And still they are uncertain Riches uncertain whether we shall get them uncertain whether we shall keep them By a care of the better part we may have these Things with a Blessing Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you Gifts they are for the Body rather than the Person that hath them Men may be carnal and yet come behind in no Gifts Judas could cast out Devils and yet afterwards was cast out among Devils 1 Cor. 12.31 the Apostle had discoursed largely of Gifts but saith he Yet I shew you a more excellent Way and that is Grace that abideth Many that have great Abilities to pray preach discourse yet fall away according to the Place which they sustain in the Body so they have great Gifts of Knowledg Utterance to comfort direct instruct others to answer their Doubts to reason in holy Discourse and yet may fall fouly Heb. 6.4 5. They may be once enlightned and have tasted of the heavenly Gift and were made Partakers of the Holy-Ghost and have tasted the good Word of God and the Powers of the World to come They may have a great share of Church-Gifts Nay Gifts themselves wither and vanish when the bodily Vigor is spent 1 Pet. 1.24 All Flesh is Grass and all the Glory of Man as the Flower of Grass the Grass withereth and the Flower thereof falleth away Whatever Excellency we have by Nature Wit Knowledg Strength of natural Parts nothing but what the Spirit of God worketh in us will last for ever So for seeming unsound Grace as false Faith such as beginneth in Joy will end in Trouble it easeth you for the present but you shall lie down in Sorrow General Probabilities loose Hopes uncertain Conjectures vanishing Apprehensions of Comfort all fail The planting of true Faith is troublesom at first but it leadeth to true Joy you may look upon the Gospel with some kind of delectation Thorns may blaze under the Pot tho they cannot keep in the Fire Do not rest in tasting the good Word of God Heb. 6.5 in some sleight and transitory Comfort Hymeneus and Alexander are said to make shipwrack of Faith 1 Tim. 1.19 20. that is of a false Faith So for a formal Profession Men may begin in the Spirit and end in the Flesh. Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh A Man may seem to himself and to the Church of God to have true Grace nay he may be enlightned find some comfort in the Word escape the Pollutions of the World foul gross Sins yea these good things may be the Works and the Effects of the Spirit of God not of Nature only not professed out of a carnal Aim but there is no setled Root and therefore it is but of short continuance But certainly that Form that is taken up out of private Aims will surely fail God delighteth to take off the Mask and Disguise of Hypocrites by letting them fall into some scandalous Sins Paint is soon washed off Therefore rest not in these things till solid and substantial Grace be wrought in your Hearts Vse 6. Is Comfort to God's Children Grace is sure and the Privileges of it sure Grace is sure through your Folly it may be nigh unto Death but it cannot
our Fellowship is with the Father and with his Son Jesus Christ. 2. John v. 9. He that abideth in the Doctrine of Christ he hath both the Father and the Son God will make good his Gift and Christ his Trust. God bestowed us upon his Son to oblige Christ to the greater respect and Christ hath bought us of his Father that the Gift might be sure and certain The Son loveth us because the Father required it the Father loveth us because the Son merited it If Christ be faithful to his Father or the Father be loving and respectful to Christ we cannot miscarry We have an Interest in the Father who is the Fountain of Mercy in the Son who is the Golden Pipe and Conveyance God made the Elect to be Members of Christ's Body that he might redeem them and Christ made them Children of God's Family that he might love them and bless them Electing Love and Christ's Purchase are the two Fountains of Salvation God who is the supreme Judg offended Party first Cause and Fountain of Blessing he requireth the Son to die for us and Christ hath undertaken it and made good his Word 2. God hath put the Business of our Salvation into safe hands He would not be defeated of his Purpose therefore he hath given the Elect to Christ that they may be quickned by virtue of that Power and Life which was given to him He would deal with us upon sure Terms and therefore took Order sufficient to attain his End he would not trust us with any but his own Eternal Son There is a Charge laid on Christ who is a good Depository of such care and faithfulness that he will not neglect his Father's Pledg of such strength and ability that nothing can wrest us out of his hands for he that doth it had need of a stronger Arm than Christ's John 10.28 29. Of such Love that no Work can be more pleasing to him he loveth us far better than we do our selves or else he would never have come from Heaven for our sakes Of such Watchfulness and Care that his Eyes do always run to and fro throughout the Earth Providence is full of eyes as well as strong of hand As the High-Priest bore the Names of the Tribes upon his Breast and Shoulder so doth Christ the Memorial of every Saint he knoweth their Names and their Necessities tho many Thousands in the World yet every single Believer falleth under the care of Christ as if none besides him he knoweth them by Head and Poll their Wants Necessities They are written in the Lamb's Book of Life Rev. 13.8 Christ keeps a Register of them There is not only God's Book of Remembrance but the Lamb's Book of Life He knoweth every distinct Sheep by Name and constantly giveth an Account of them to God I am glorified in them It is grievous to our Advocate when he is forced to be an Accuser He taketh a distinct and explicite Notice of them Isa. 40.27 Why sayest thou O Jacob and speakest O Israel My Way is hid from the Lord and my Judgment is passed over from my God Psal. 34.6 This poor Man cried and the Lord heard him and delivered him out of all his Troubles If it were not for this our Keeper we should surely perish but Christ is our Keeper who is faithful loving able watchful Qui potest vult facit Christ's own Charge cannot miscarry If the Elect should not be saved Christ would neither do his Work nor receive his Wages Vse To press us to come under these sweet Hopes There is nothing wanting but the clearing up of our Interest that you may be of the number of those that are given to Christ. You will know it by God's Act towards you and by your Act towards God 1. By God's Act towards you If we be given to Christ Christ is given to us We are given to Christ before all time and in time Christ is given to us by converting Grace he and we are brought together God makes an Offer in the Gospel Are we willing to receive him for Lord and Saviour Then you put it out of question Are you moved by the Spirit to receive him upon God's Offer Conversion it is as it were an actual Election By original Election the Heirs of Salvation are distinguished from others in God's purpose so by Conversion or actual Election they are visibly distinguished What Excitements of Grace can you speak of that urge you to come to Christ All that are given to him come to him 2. By your Act towards Christ. All the Father's Acts are ratified in time by Believers He ordaineth we consent he chuseth Christ for Lord and King and they shall appoint themselves one Head So God's giving of Souls to Christ is ratified by the Believers Act. As there is a double giving on his part by way of Charge and by way of Reward so there is a double Act on our part committing and consecrating our selves to Christ. 1. Committing our selves to Christ. Can we wholly and absolutely resign up our Souls into his hands The Father is wiser than we he knew well enough what he did when he commended us to his Son Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep ãâã ãâã ãâã ãâã ãâã that which I have committed unto him against that day This is not an easy matter it argueth a sense of Danger a sollicitous Care about the Soul and an advised Confidence What care hast thou ever taken to lay thy Soul safe What confidence hast thou of Christ's Ability Didst thou think thou couldst be safe without him Thou wouldst be an unfaithful Guardian Knowingly canst thou venture Eternity on thy present State 2. Consecrating our selves to him Rom. 12.1 I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Then walk as his it is dangerous to alienate Things once consecrated 1 Cor. 3.23 Ye are Christ's Whatever you have you must give up to him for his Glory You have nothing at your own dispose neither Tongue nor Heart nor Estate as long as a Man reserves to himself an Interest he will miscarry Nabal called what he had My Bread and my Water and my Flesh 1 Sam. 25.11 Did you ever make a serious Resignation of your selves to God Psal. 119.94 I am thine save me for I have sought they Precepts SERMON XIX JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are Fifthly THE Last Circumstance That they may be one as we are is the Aim of Christ's Request which is Unity and Consent among the Apostles It is illustrated by the
Patern or Exemplar of it As we are one The Explicatory Questions are two I. What kind of Unity this is that is prayed for II. Under what respect it is prayed for in this place I. What this Unity is How one One in Judgment or one in Heart or one Body knit together with the same Spirit I answer All these For consider for whom Christ prayeth for the Disciples oâ that Age and principally for the College of the Apostles now saith he Let them be one There is a double Unity Mystical and Moral 1. Mystical Union is the Union of Believers with Christ the Head and with one another with Christ the Head by Faith and with one another by Love ãâã ãâã ãâã ãâã ãâã understand ãâã ãâã ãâã ãâã ãâã So it agreeth with the Letter of this Place nay with the Meaning This Union of Believers in the same Body is often compared with the Mystery of the Trinity and it is elswhere expressed by one Body as Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God a place full to this purpose where all Believers in regard of their Union with the Head and with one another are set forth as one Body governed under one Head by one Spirit by which they increase and grow up till they come to such a kind of Unity as is among the Divine Persons I cannot exclude this because where Christ's Prayers are indefinite it is good to interpret them in their full latitude and according to the extent of his Purchase And yet I think this is not principally intended because as I said Christ chiefly prayeth for the Apostles and Disciples of that Age not for the Church Catholick or Universal 2. There is a Moral Union and that is two-fold 1. Consent in Doctrine 2. Mutual Agreement and Concord of Affection As it is said of the Church Acts 4.32 The multitude of them that believed were of one Heart and one Mind One Heart that noteth Agreement in Affection and one Mind Agreement in Judgment for both these doth Christ pray 1. Let them be one in Doctrine and Judgment Christ had intrusted them with the weightiest Affair the Sons of Men are capable of with the promulgation of the Gospel a Doctrine which Christ brought out of the Bosom of the Father and gave it to the Apostles and they to the Church and Christ obtained that which he prayed for There is such an exact consent and harmony between the Doctrine of the Apostles that is a sufficient Foundation for the Faith and Unity of the Church For the Faith of the Church 1 Cor. 15.10 11. I laboured more abudantly than they all yet not I but the Grace of God which was with me Therefore whether it were I or they so we preach and so ye believed We have no cause to stumble and take offence at the Doctrine delivered by the Apostles tho God used several Instruments of different Gifts and Opportunities of Service yet all were conducted by an Infallible Spirit So we preached all of us c. So for Unity and Concord in the Church Ephes. 4.3 4 5. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace There is one Body and one Spirit even as ye are called in one Hope of your Calling One Lord one Faith one Baptism c. 2. Let them be one in Heart and with joint consent carry on this great Charge that is committed to them So did the Apostles by unanimous consent divide their Labours for the Edification of the World and kept a Fellowship among themselves Gal. 2.9 They gave to me and Barnabas the right hand of Fellowship that we should go unto the Heathen and they to the Circumcision with such Concord and Agreement was this great Work managed between them For all this did Christ pray And this suiteth with the Patern in the Text As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption so between the Apostles in carrying on the Doctrine of Redemption II. In what manner doth Christ pray for it Here some take this only as a new Petition different from the former he had prayed for Preservation now for Unity But there is a causal Particle ãâã ãâã ãâã ãâã ãâã and therefore some connexion ãâã ãâã ãâã ãâã ãâã may be taken specificativè keep them by making them one the Safety of the Church dependeth much upon the Unity of it Or terminativè keep them that they may be one I had intended because of the necessity of the Matter to have spoken of the Union of the Church with Christ and then with one another But because he chiefly prayeth for the Apostles tho others are not excluded and because the Union of the Church as one Body animated with the same Spirit will fall under discussion in Vers. 21 and 23. I shall adjourn it to that place Only now I shall Observe 1. Obs. How much Christ's Heart is set upon the Vnity and Oneness of his Members Here he prayeth for the Apostles in Vers. 21. he prayeth the same for all Believers Upon this Occasion let us see how much it was in the Aim of Christ. 1. Therefore was he Incarnate He united the Divine and Humane Nature in his own Person that he might unite us to God by himself and with one another God and Man had never been one in Covenant if they had not first been one in Person The Hypostatical Union maketh way for the Mystical It was the main End of Christ's coming into the World Ephes. 1.10 That in the fulness of Time he might gather together in one all things in Christ. The Angels and blessed Spirits and the Saints in all Nations have Communion with us in Christ under the same Head He would gather the Elect rational Creatures into a Body one with God in Christ Saints and Angels As all the Heads of a Discourse are summed up in the conclusion so Christ would draw all into one Body He took a Natural Body that he might have a Mystical Body Christ would not only leave us the Relation of Friends and Brethren but Fellow-Members He would gather together all into one not only into one Family but into one Body Brothers that have issued from the same Womb that have been nursed with the same Milk have been divided in Interests and Affections and defaced all feelings of Nature Cain and Abel Jacob and Esau are sad Instances But this Mischief is not found in Members of the same Body there is no Contestation and Disagreement Who would use one Hand to cut off another Or divide those parts which preserve the mutual Correspondence and Welfare of all Again Brothers if they do not hurt one another they do not care for one another each liveth to himself a distinct Life apart and studieth his own Advantage But it is not
Ordinances Heb. 6.18 We have strong Consolation Mat. 26.30 When they had sung an Hymn they went out into the Mount of Olives tho it were a sad time The Eunuch went away rejoicing as soon as he was baptized because he was made sure of the Grace of God Acts 8.39 It is as when a Man hath a good Lease confirmed to him It is not the Bread and Wine rejoiceth the Heart but the renewing of the Covenant 4. Meditation It refresheth the Soul and feeds Joy It is the proper and natural use of Reason The Speculation even of terrible Things is grateful It was the Comfort God himself took in his Works he made them he saw them It is a refreshing to the Soul to think of Creation and Providence as a Son taketh pleasure in a History wherein are recorded his Father's valiant Acts. It is a pure Recreation But oh the sweetness of Redemption the excellency of Glory The Thoughts are sent as Spies into the Land of Promise hereby we have a Pisgah-sight it giveth us a foretaste of Heaven and filleth our Souls with Joy and Blessedness SERMON XXII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World CHRIST had urged several Arguments on the behalf the Apostles their Interest his own Departure their Danger in the World this is the Argument he now presseth Their Danger because of the World's hatred is set forth by the occasion of it their Office I have given them thy Word the Cause of it They are not of the World which is amplified by their conformity to the Patern and Example of Christ Even as I am not of the World So that we have here the Condition of the Saints in the World and then their Constitution and Temper I have given them thy Word Partly by external Revelation in his Ministry during Life Partly by inward Illumination he had given them the Knowledg of it John 16.27 Ye have loved me and have believed that I came out from God John 17.6 I have manifested thy Name to the Men which thou gavest me out of the World Partly by Tradition or Commission he had left the Word with them not only that they might profess it but preach it to others There is an Emphasis in Thy Word Christ grounded his Plea with the Father upon it Men are wont to respect those that suffer for their Sake and Cause And the World hath hated them By the World is meant that Party which is contrary to Christ's Kingdom they are sometimes called the Kingdom of Darkness because the Devil is their Head and Chief sometimes the World because that is their Aim they are guided by the malicious Spirit of Satan and acted by their own Ends and Interests Briefly they are called the World either because the greatest the most flourishing part of Mankind are obstinate against the Gospel or because their whole Bent their Way their Savour is of the World they relish nothing but the World the wicked unbelieving obstinate part of the World And it is said hath hated them hitherto in their Profession they have had but sad experience of the World and in the Course of their future Ministry they can expect no better Because they are not of the World Of the World that is of that strain and sort of Men as of the Devil is to be swayed by him John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do They are different from the World in Spirit in Worship in Conversation In Spirit or in the frame of their Hearts 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God There is a particular Genius that runneth out that way they have other manner of Affections and Dispositions In Worship they are to root out inveterate Superstitions both among Jews and Gentiles Now Men are tender of their old Customs and Traditions Unconformity doth exasperate them much more zealous opposition against Traditions received from their Fathers In Conversation they are come out from among them they are Heteroclites 1 Pet. 4.4 They think it strange that you run not with them to all excess of Riâi speaking evil of you Their Course is a countermotion to the Fashions of the World they have renounced worldly Desires and Practices Even as I am not of the World most estranged from the Customs and Fashions of it John 8.23 Ye are from beneath I am from above ye are of this World I am not of this World He tasted of the World's hatred John 15.18 19. If the World hateth you you know it hated me before it hated you If ye were of the World the World would love its own but because ye are not of the World but I have called you out of the World therefore the World hateth you This is added for the Consolation of the Disciples that it may not be grievous to them to suffer what their Master suffered before them When the King is wounded in Battel should the Souldier shrink They have my Spirit and are to inherit my Office and they that have Christ's Spirit must look for Christ's Entertainment Only when it is said Even as I am not of this World it noteth not an exact Equality but some Conformity Christ never was of the World Heb. 7.26 He was Holy Harmless Vndefiled separate from Sinners that is he never was of their number After the Fall all Men are of the World but by Regeneration they are so no more therefore it is said John 15.19 Ye are not of the World but I have chosen you out of the World Ye are separated by God's Fan the Wheat from the Chaff and cut off from your old Root by the Sword of the Word 1. Observe That Christians especially Ministers to whom Christ hath given his Word must expect the World's hatred I apply it to both because Christ hath given the Word to both to ordinary Christians by Regeneration to Ministers by special Commission Ordinary Christians are cut off from the World by the Sword of the Word and Conformity is the ground of Love as Difformity and Dissonancy of Practice is of Hatred and Aversation And Ministers have a special Commission to preach it And then both hold forth the Word Ministers clearly they manage the Fan and of private Christians it is said Phil. 2.15 16. That ye be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World Holding forth the Word of Life They copy out the Word in their Lives they are a living Sermon a walking Rule they preach by their Lives the Truth is held forth in a Minister's Mouth but in a Believer's Conversation 1. Christians that do not let fall the Strictness and Majesty of their Conversations if they keep the Word that Christ hath given
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
Benefits of Redemption but the Sanctified who have Grace and Holiness infused in them and do devote and consecrate themselves to serve God in Holiness and Righteousness all their dayes 2. The Means Manner or End ãâã ãâã ãâã ãâã ãâã it may be rendered through the Truth in Truth or for the Truth all which Readings admit of a commodious Explication 1. As the Means through the Truth as the Rule and Instrument the Word accompanied with the virtue of Christ's Death is that which sanctifieth 2. The Manner in Truth or truly in opposition to legal Purifications by the use of the Ceremonies of the Law which were but a Shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God And in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness such as is sincere true and real 3. The End for the Truth that they may be consecrated set apart and fitted for that Function of Preaching the Truth The Context seemeth to justify this From the whole Observe Doct. That Christ did set himself apart to be a Sacrifice for us that we might be sanctified by the Means appointed thereunto I shall explain this Point by opening the Text. I. I begin with the Meritorious Cause and for their sakes I sanctify my self Where First The Agent I. Secondly The Act Sanctify Thirdly The Object my Self Fourthly The Persons concerned for their Sakes First The Agent I sanctify my self In other Places it is ascribed to the Father and the Spirit To the Father John 10.36 Him hath the Father sanctified and sent into the World To the Spirit Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power He did not only frame the humane Nature of Christ out of the Substance of the Virgin but adorned it with Gifts and Graces fit for his Office and Work And here Christ saith I sanctify my self All the Persons in the Divine Nature concur to this Work The Father sanctifieth and sets him apart by his Decree and Designation The Son sanctifieth himself to shew his willingness and condescension The Spirit sanctifieth him by his Operation furnishing him with meet Graces and Endowments that were necessary for that singular Person who should redeem the World Christ's sanctifying himself falleth under our consideration and doth shew partly his Original Authority as a Person of the Godhead coequal with the Father and the Spirit Whatsoever the Father doth the Son doth also John 5.19 Partly his voluntary submission as the Father did consecrate the Son to the Office of Mediator and the Spirit qualified him with all fulness of Grace so did Christ consecrate himself as being a most willing Agent in this Work and did really offer himself to become Man and to suffer all that Misery Pain and shame that was necessary for our Expiation The Scripture often sets it forth to us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling Savour He did not do this Work by constraint but of a ready mind When it was first propounded to him in God's Decree Heb. 10.9 Then he said Lo I come to do thy Will O God! And before the Time was come about when he should assume the Humane Nature into the Unity of his Person he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth Prov. 8.31 Rejoicing in the habitable parts of the Earth and my Delights were with the Sons of Men. When the Incarnation was passed then he longed for the time of his Passion Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished So willing was he to do and suffer that whereunto he was sent Luke 22.15 With desire have I desired to eat this Passover with you before I die that Passover because it was the last the Forerunner of his Agonies his Heart was set upon that Work His behaviour in his Death shewed how willingly he did undergo it John 13.1 Having loved his own that were in the World he loved them unto the End then was his bitter Work but that did not abate his Love The Heathens counted it a lucky Sacrifice that went to the Altar without strugling and roaring certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins Isa. 53.7 He is brought as a Lamb to the Slaughter and as a Sheep before the Shearers is dumb so he opened not his Mouth A Swine whineth and maketh a noise but a Sheep is dumb this was the Emblem chosen to represent Christ's Meekness and Patience Salt cast into the Fire danceth and leapeth with a kind of impatience but Oil riseth up in a gentle Flame So Christ suffered not only with patience but delight He did not lay down his Life by constraint but died by consent John 10.18 No Man taketh my Life from me but I lay it down of my self I have power to lay it down and I have power to take it up again Now this endeareth our Obligation to him that he would consecrate himself to the Work of the Mediatory Office and to that end assume the Humane Nature into the Unity of his Person and so willingly condescend to all that sorrow and pain that he was to endure for our sakes and offer himself up as a Sacrifice for our Sins being for a while without the actual sense of his Father's Love My God my God why hast thou forsaken me Mat. 27.46 But more distinctly let us consider the greatness of his Sufferings his willingness to endure them 1. The greatness of his Sufferings His Passions take them in the very Letter were sore but they were heightned by the delicacy of his Temper never any Man suffered as he did because never such a Man A blow on the Head is soon felt because it is a principal Member and so more sensible than other parts of the Body A Slave is not so sensible of Blows and Stripes as a Nobleman of a tender and delicate Constitution Our Saviour Christ was of a more delicate Constitution than any other his Body was immediately framed by the Spirit in the Virgin 's Womb Laurence on the Gridiron Stephen when stoned could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did Christ had a particular knowledg of all Sins committed in the World past present and to come and a particular sorrow for them which was the greater by how much the more he prized the Honour of God His
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
Teaching of Christ. Providence doth not hinder Prayer Page 1â Providence of God in guarding Man is observable Page 172 R. REading the Scriptures the advantage of it Page 27 Scriptures to be read with Prayer Page 28 Receiving Christ what it is Page 389 What it is to receive Christ with all the Heart Page 94 Receiving the Word what it is Page 92 What it is to receive the Word with all the Heart Page 93 Reconciliation the Mercy of God in seeking Reconciliation with us Page 28â Redemption In the work of Redemption the Father the supream Author supream Cause supream Iudg. Page 86 87 Vniversal Redemption disproved Page 105 Covenant of Redemption vid. Covenant Reformation after Trials and Reformations come Trials and Probations Page 194 God oftentimes promotes Reformation by Troubles Page 194 What Call the first Reformers had Page 277 Rejoycing what reason a Christian hath to rejoyce Page 189 Religion no Religion but the Christian Religion the way to Salvation Page 32 Repentance the Ingredients of it Page 179 Repetition of the same Truths grievous to Nature and why Page 220 But profitable to Grace and why Page 220 Not to be grievous to us Page 221 Directions to Ministers in repeating the same Truths Page 222 Resemblance between us and Christ as the Son of God and as Mediator vid. Likeness Page 323 Respect of the World to be suspected Page 201 Restraint wicked Men restrained from Persecution by the Conviction of Sin on their Hearts Page 316 Resurrection how Christ was raised by the Father and how by himself Page 266 Revelation of God's Will to Adam to the World to the Church Page 240 241 Various manners of Revelation of God's Will 1. By Word without writing 2. By Word and writing 3. By writing alone vid. Scriptures Page 241 242 Reverence to be used in Prayer Page 3 138 Right God hath a Right to all we have Page 55 Righteousness of God how God is said to be righteous Page 367 Rule God's Act his Rule Page 238 There must be some Rule from God to guide the Creatures Page 261 Light of Nature not a sufficient Rule to fallen Man Page 239 S. SAcraments promote our Ioy. Page 190 Sacrament of the Lord's Supper the end of it Page 293 Sacrifice how Christ was both Priest and Sacrifice Page 288 Christ offered himself a Sacrifice Page 288 This Sacrifice Christ offered not for himself Page 288 But for all the Elect. Page 289 Sadness of Spirit the causes of it Page 188 In some it deserves Pity in others Rebuke Page 187 In Christians disproved Page 187 It brings a Scandal on Christ's Spiritual Kingdom and on the Ways of God Page 188 A Christian hath cause of Ioy when he hath Sorrow and Sadness of Spirit Page 188 Salvation next to God's Glory Christ's Aim was our Salvation Page 13 The business of our Salvation put into safe Hands Page 158 No Salvation out of the true Religion Page 236 Sanctification the various senses of the Word Page 226 287 293 It is actual Election Page 227 The difference between Civility and Sanctification Page 237 The efficient cause of it God Page 229 We cannot sanctify our selves Page 229 Means cannot do it without God Page 229 The Instrument of it the Word of God Page 231 233 Chiefly the Gospel Page 233 The Gospel worketh not without the Spirit Page 233 This must be received and applied by Faith Page 233 How Faith sanctifies Page 234 How we are sanctified by the Word Page 291 Why God sanctifieth by his Word Page 234 The Word of God is morally accommodated to this Page 235 The Excellency of Sanctification Page 227 Why we should pray for it Page 227 It is God's aim in all his Dispensations Page 227 The end of Christ's Death Page 290 Those that are sanctified need to be sanctified more and more Page 230 Sanctify what it is to sanctify God Page 243 What Christ's sanctifying himself signifies Page 290 Why Christ sanctified himself Page 290 Satisfaction of Christ the value of it Page 102 Saviour how Christ saves us Page 42 Scholars Believers Scholars of Christ's School Page 74 157 Scriptures the necessity of the Scriptures or written Word Page 241 The advantage we have by the Scriptures above what the Iews and Gentiles had Page 68 We are to bless God for the Scriptures Page 245 The Scriptures not corrupted Page 254 The aim of the Scriptures Page 261 To be the Iudg of Controversies Page 262 To be the constant Rule of Faith and Manners Page 262 Reading the Scriptures vid. Reading Divine Authority of Scriptures why we should inquire into it Page 242 Sufficiently assured to us Page 245 More Reason to believe than doubt it Page 261 How to settle the Conscience concerning it Page 261 What they shall do that stagger about it Page 244 Whether wicked Men can have any absolute assurance of the truth of it Page 243 Arguments to prove it Page 246 External 1. How God hath owned them Page 246 2. How the Church hath owned them by Tradition by Martyrdom Page 255 256 The Churches duty to the Scriptures Page 255 What respect we ought to bear to the Churches Testimony Page 255 3. How the malignant World hath owned them Page 256 Internal Arguments Page 257 1. The manner and form of them Page 257 The Majesty and yet the Simplicity of the Stile of Scriptures Page 257 The Harmony of the Scriptures Page 258 The Impartiality of them vid. Penmen of Scriptures Page 259 2. The matter of Scriptures vid. Precepts Promises Doctrines Histories Prophecies Self-Conceiâ the causes of it Page 365 Self-Murder the sinfulness of it Page 212 Sending of Ministers vid. Mission of Ministers Sent Christ was sent by the Father Page 263 What it implys Page 25 40 264 The ends of it Page 267 Christ's Condescension in submitting to be sent Page 269 Sending of Christ and sending the Apostles compared Page 270 271 Separation a great Crime Page 165 What grounds of Separation warrantable Page 165 Shame the way to Glory Page 10 Sight of Christ the greatness of the Priviledg Page 360 vid. Vision Sin committed against God chiefly as the wronged Party and highest Iudg. Page 86 263 Makes God stand at a distance from us Page 335 Sin prevails by degrees Page 176 Wilful Sins the danger of them Page 174 Sitting of Christ at God's Right-hand what it implys Page 62 Snares the World full of Snares Page 214 Sorrow the Nature of Man more acquainted with Sorrow than Pleasures Page 186 vid. Sadness of Spirit Spirit how it confirms the Word Page 27 85 Given to promote Vnity Page 164 Testimony of the Spirit how discerned Page 253 How we should know whether we have the Spirit of Christ. Page 306 386 Spirit of the World to be avoided Page 207 How it maybe discerned Page 207 Success to be desired by Ministers Page 277 Of the Doctrine the Scripture teacheth Page 246 Sufferings of Christ the greatness of them Page 287 He willingly underwent them
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things âs silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods âide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
know and no sin but what you are truly desirous to get rid of so that the chiefest care of your hearts and endeavour of your lives be to serve and please God and it is your daily desire and endeavour to please God and master its rebellious opposition to the Spirit and you so far prevail that for your drift and course you are not led by the Flesh but the Spirit then you are sincere and upright with God otherwise you must not think every striving will excuse you if it be such a striving as may consist with the dominion and customary practice of sin There are few Wretches so bad but they may have some wishes that they could leave sin especially when they think of the inconveniences that attend it and Conscience may strive a little before they yield but they live in it still A Christian striveth but cannot be perfect there are infirmities but the convinced sinner striveth but cannot live holily there are iniquities This striving hindereth not the dominion of sin because he doth not conquer and master it so far but that it breaketh out in a gross manner his striving cometh not from the renovation of the Spirit but the conviction of his Conscience which is ever condemning his practices 2. Positively when we obey it and follow it and do that to which sin inticeth us For the end of sins Reign and Empire is our Obedience the commands and urgings of it are in vain if you obey them not but rather rebuke and suppress them Now we may obey bodily lusts two ways First By the inward consent of the mind for what sins you would do you have done in Gods account though the outward Act follow not Mat 5.28 He that looketh on a woman to lust after her hath already committed adultery with her in his heart though you be impeded and hindered in the Action The life and reign of sin is in the heart in the love of the heart though it may be it may not appear in outward deeds Restraint is not Sanctification Practices may be restrained by bye-ends but if you like the sin in your hearts you let it reign and do not oppose it by gracious motives Your hearts are false with God if his Empire be not set up there Therefore obey not the lusts of the body that is consent not to them if they arise and bubble up in your hearts let them be disowned and disliked We are to abstain from fleshly lusts 1 Pet. 2.11 before they break out into our conversation for the governing of the heart and the regulating of the life are two distinct acts of our obedience to God they are required indeed the one in order to the other but you must be careful of both Your love to God and his Law must be shewed by abominating the motions that would draw you to the contrary Psal. 119.113 I hate vain thoughts but thy Law do I love The first motions are sins for they proceed from corrupt Nature we had none such in Innocency and the consent is a farther sin because then you begin to give way to its reign The delightful stay of the mind sheweth our love to it these pauses of the mind come from sin are sin and tend to further sin Jam. 1.15 Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Secondly The Execution of these Motions by the Body when sin is brought to her consummate effect Micah 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hands This is a sign of the reign of sin too much room being given to sin in the heart that it obtains a mastery there it violently and effectually commands our practice which if it be a scandalous enormity it makes sin to reign for the present Lesser evils steal into the Throne by degrees and leaven us with a proud worldly or carnal frame of heart but gross sins invade the Throne in an instant at least for the present making fearful havock and waste of the Conscience and the repeated acts shew our state II. That Christians are strictly obliged to take heed that sin get not Dominion over them 1. By the Light of Nature which is in part sensible of this disorder which hath invaded all Mankind namely an inclination to seek the happiness and good of the Body above that of the Soul The very make and constitution of man sheweth his Duty man is composed of a Body and a Soul both which parts are to be regarded according to the dignity of each the Body was subordinated to the Soul and both Soul and Body unto God his Flesh was a servant unto his Spirit and both Flesh and Spirit unto the Lord but sin entring defaced the Beauty and disturbed the Harmony and Order of Gods Creation and Workmanship Man withdrew from subordination to God his Maker seeking his happiness without God and apart from him in earthly and worldly things and also the Body and Flesh is preferred before the Soul and Reason and Conscience enslaved to Sense and Appetite Understanding and Will are made bond-slaves to the lusts of the Flesh which govern and influence all his actions his Wisdom Mind and Spirit as it were sunk into the Flesh and transformed into a brutish Quality and Nature This many of the wiser Heathens saw and sought to rectifie Maximus Tyrius calls our Passions and Appetites ãâã ãâã ãâã ãâã ãâã the tumultuous Populacy or common People of the Soul which must not be left to their own boisterous violence but be kept under the Law and Empire of the Mind Philo the Jew calleth them ãâã ãâã ãâã ãâã ãâã the Woman part in Man in opposition to Reason which he maketh to be the Masculine part Simplicius ãâã ãâã ãâã ãâã ãâã the Child in us which needeth more stayed heads to govern it And some ãâã ãâã ãâã ãâã ãâã the Foot part of the Soul as it is a monstrous disorder if the feet be there where the head should be so it is for us to serve divers lusts and pleasures when we should be governed by Reason The Stoicks generally ãâã ãâã ãâã ãâã ãâã the bestial part in us which they counted the Man as if the Beast should ride the Man as Socrates expresly calls Reason ãâã ãâã ãâã ãâã ãâã the Rider or Chariot-driver as the Body and bodily Inclinations the Horses Now if the Light of Nature taugh the Heathens who knew little of the cause and malignity of this Vitiosity and Disorder to observe this and labour under it surely Christians are more strictly bound to curb the flesh and moderate the lusts and passions of it We know more clearly what an evil it is to love the Creature above God the Body more than the Soul the World above Heaven Riches Honours and Pleasures more than Grace and Holiness as the Light of Christianity befriendeth
the new Nature to hate sin as to love God Psal. 97.10 Ye that love the Lord hate evil there is an irreconcileable hatred and enmity against sin There is a twofold hatred odium abominationis odium inimicitiae The hatred of abomination or offence is a turning away of the Soul from what is apprehended as repugnant and prejudical to us so to sin is repugnant and contrary to the renewed Will it is agreeable and suitable to the unregenerate as Draff to the appetite of a Swine or Grass and Hay to a Bullock or Horse Now there being in all those that are born of God this kind of hatred it must needs weaken sin for the mortification of sin standeth principally in the hatred of it sin dyeth when it dyeth in the affections when it is an offence to us and we have an Antipathy against it as some Creatures have one against another the new Nature is a Divine Nature 2 Pet. 1.4 in some measure it hath the same aversations and affections which God hath we hate what he hateth love what he loveth Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate There is another kind of hatred odium inimicitiae now this hatred is nothing else but a willing evil or mischief to the thing or person hated out of that dislike offence and distaste we take against them Psal. 18.37 I have pursued mine enemies and overtaken them neither did I turn again till they were consumed This is different from the former for there may be an aversation or an offence from some things which yet I do not maligne or pursue to the death But by this hatred also do the Regenerate hate their sins they hate sin so as to mortifie and subdue it and get it destroyed in themselves Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof Grace within will not let a man alone in his sins but rouseth up the Soul against it non cessat in laesâone peccati sed exterminio it is still taking away somewhat from sin its damning power its reigning power its being Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death They would be free from all sin groan under the relicts of it as a âore burden therefore certainly the new Nature which hath such a lively hatred against sin must needs give us a great advantage against it I would not flatter you with the shew of an Argument nor put you off with an half Truth therefore I must needs tell you That though the former things alledged be true yet 1. You must not forget the back-biass of Corruption and the Flesh which still remaineth with us and is importunate to be pleased and though it be not superiour in the Soul yet it hath a great deal of strength that still we need even to the very last to keep watching and striving the best of Gods Children must resolve to be deaf to its intreaties and solicitations and not accommodate themselves to please the flesh Not fashioning your selves according to the former lusts in your ignorance 1 Pet. 1.14 that is they must take heed they do not cast their conversations into a carnal mould and suffer their choices and actions to be directed and governed by their Lusts. In your ignorance when you knew not the terrour of the Lord nor sweetness of the Lord you could not be deterred from delighting in this slavery your lusts influenced all your actions and you wholly gave your selves to the satisfaction of your sinful desires shaping and moulding all your actions and undertakings by this scope and aim The Apostles word is very emphatical ãâã ãâã ãâã ãâã ãâã though now you have more knowledge more grace to incline your hearts to God and so by consequence against sin yet former lusts are but in part subdued and therefore our old love to them is soon kindled and the gates of the senses are always open to let in such objects as take part with the flesh and there is an hazard in the best of complying with the sinful motions of corrupt Nature and therefore you must not so take it as if there were no need of diligence and watching and striving and constant progress in Mortification even holy Paul mortified Paul saw a continual need of beating down the body lest after he had preached to others he himself should be a cast-away 1 Cor. 9.27 This great Champion after so many years service in the Cause of Christ was not secure of the Adversary which he carried about with him And therefore though we speak of the advantage of the new Nature it is only for our incouragement in the Conflict there is still need of caution that we do not revert into our old slavery And though it be troublesom to resist the pleasing motions of the Flesh yet there is great hopes of success we do not fight as those that are uncertain the Grace given us is a fixed rooted Principle and the Lusts we contend with are but the relicts of an Enemy routed and foiled though not utterly and totally subdued Though there be a contrary Principle in us that retaineth some life and vigour yet surely in the Regenerate it is much abated there is not such a connaturality and agreement between the heart and sin as there was before Grace is a real active working thing and where the new Nature doth prevail certainly old things are passed away 2 Cor. 5.17 Every Creature acteth according to its kind the Lamb according to the nature of a Lamb and a Toad according to the nature of a Toad as a Thorn cannot send forth Grapes nor a Thistle produce Figs so on the contrary Vines do not yield Haws nor the Fig-tree Thistles Men now they have renewed Principles cannot be at the power of Satan nor at the command of every Lust as they were before How are all things become new how are old things passed away if it should be so if they had the old thoughts and disigns still the old affections still the old passions they used to have the old discourses the old coversation Surely Grace will not let a man alone nor give him any rest and quiet if he should act and walk according to the old tenour and manner certainly the Grace given serveth for some use and giveth some strength 2. I must interpose one Consideration more for the full understanding of this Truth That Grace is operative indeed a real active working thing but yet it doth not work necessarily as fire burneth or light bodies move upward but voluntarily therefore it must be excited and stirred up both by the Spirit of God who worketh in us both to will and to do Phil. 2.13 and by
our selves we must ãâã ãâã ãâã ãâã ãâã stir up the grace of God that is in us 2 Tim. 1.6 we must still be blowing up this holy fire as the Priests do the fire of the Altar still keep it burning and its motions must be hearkened to and complied withal Gal. 6.16 Walk in the Spirit and ye shall not fulfil the lusts of the flesh cherish and obey the directions of the renewed part and this will keep the carnal part under so that though the motions of it be not totally suppressed yet they shall not be compleated and fulfilled not so easily consented unto nor so often break out into shameful acts but as these are slighted sin reigneth 3. The Spirit of Sanctification still dwelling and working in us Herein the Law was a dead Letter it only afforded us bare Instruction without the help and power of Grace but the Gospel is the ministration of the Spirit 2 Cor. 3.8 There is a life and power which goeth along with every Gospel-truth to inable us to do what it requireth of us The Renewed certainly feel this benefit by it and the Truths of the Gospel which to others taste are like ordinary running water cold and spiritless are to them like strong water comfortable and full of virtue strong water and running water are alike for colour and show but not for virtue and taste All that repent and believe in Christ have the gift of the Holy Ghost Acts 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the giât of the Holy Ghost He dwelleth and resideth in their hearts and is the great cause of the mortifying of sin Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live The Spirit will not without us and we cannot without the Spirit subdue our sinful inclinations at first indeed he worketh upon us as objects as a Spirit only moving upon us but afterwards he worketh by us as instruments as a Spirit indwelling at first he regenerateth us and converteth us when we were dead and wholly sensless man at first was a passive subject when the Holy Ghost infused life and made him partaker of a Divine Nature we were by Nature all dead in trespasses and sins did not only deserve death by Original sin but did also deserve to be denied the Grace of Jesus Christ by some following actual sins but when we were all equally involved in misery the secret working of Divine Grace did begin the difference Eph. 2.4 5. God who is rich in mercy for his great love wherewith he loved us even when we were dead in trespasses and sins hath quickened us together with Christ by grace ye are saved This saving Grace is not given to all though all have many both external and internal helps sufficient to make them better that any have his special efficacy and converting Grace is the meer favour and bounty of God if any want it it is long of themselves because by their neglect and abuse of common Grace they deserve that want Well then at first God giveth the Spirit and all his purifying and sanctifying works upon the Soul are by his meer Grace which the Gospel offereth to all till they exclude themselves but then after we are converted we shall have more sins to remove by further Sanctification now the Spirit dwelleth in us to give us his special assistance But more closely consider 1. The Necessity of the Spirits concurrence 2. The Encouragement we have thereby 1. The Necessity of the Spirits concurrence we cannot begin carry on and accomplish the work of Mortification without the operation help and power of the Spirit 1. That we cannot begin it is evident because before Conversion we were dead in trespasses and sins Eph. 2.1 had only a life of resistance and enmity against God and the work of his Grace left in us Rom. 8.7 The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be and we were under the power of the Devil who holdeth the fallen Creature in bondage till he be dispossessed Luke 11.21 22. When a strong man armed keepeth the house his goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoils There is no Faculty in man that can work the Cure the Understanding is dark and blind and weak if it warn us of our Duty it cannot break the force of sin Rom. 1.18 The Will is enslaved to Corruption Now nothing will seek to destroy it self but rather to preserve that life that it hath therefore the heart of man which is by Nature corrupt wedded to the interests and concernments of the Flesh will never seek to mortifie and subdue the flesh for a thing will never be opposite to it self The Scripture saith Joh. 3.6 That which is born of the flesh is flesh A man wholly addicts himself to sin while under the power of corrupt Nature and a sensual carnal heart cannot make it self holy and heavenly But 2. After Conversion when Grace and the Principles of a new Life are put into us to weaken sin yet still we need the help of the Spirit partly because habitual Grace is a Creature and therefore in it self mutable for all Creatures depend in esse conservari operari upon him that made them Acts 17.26 In him we live and move and have our beings If God suspend the influence the Fire which is a natural Agent burneth not as in the instance of the Three Children who were cast into the fiery Furnace if necessary Agents much more voluntary Agents and if there be this dependance in natural things much more in supernatural Therefore Grace still dependeth on Gods influence and there must be a concurrence of the Spirit to maintain what he hath wrought Phil. 1.6 Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. Partly because it doth not totally prevail in the heart but there is opposition against it there is flesh still Gal. 5.12 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that you cannot do the things that you would Habitual Grace non totaliter sanat it worketh not a perfect but a partial Cure upon the Soul Therefore there needeth new Grace to act and guide and quicken us still and to stir up the Principles of Grace in us Partly because this Grace as it meeteth with opposition from within so it is exposed to Temptations from without from Satan who watcheth all advantages against us now when Temptation cometh with new strength we must have new Grace to oppose it Heb. 4.16 Let us come boldly to the throne of grace that we may obtain
part with it in these strivings yea we must strive against the flesh and overcome it so as to prevent all wilful reigning sin For they that have the spirit live in no sin but only smaller humane frailties surely where the spitit prevaileth it crucifieth the flesh and causeth men to live above all the glory riches and pleasures of the world and mortifieth our sensuality more and more and doth conquer and cast down our strongest sweetest dearest lusts that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description 'T is a spirit of love power and a sound mind that is the three effects of it are life light and love there is a new vital power called there the spirit of power and then he possesseth our hearts with predominant love to God called there the spirit of a sound mind so that by these three effects doth the spirit renewing and sanctifying the souls of men discover its self in inlightning their minds and opening their hearts and fortifying their resolutions for God and the world to come and these three effects do answer the nature of God whom we apprehend under the notions of Wisdom Goodness and Power to his Wisdom there answereth the spirit of a sound mind to his goodness the spirit of love and the spirit of power to the power of God so that by these Graces we are made partakers of the divine nature 2 Pet. 1.4 and do in some sort resemble God and these suit with the word of God which is sometimes represented as light because the Wisdom of God shineth forth there and is represented in the Mysteries of the Gospel where the way of Salvation is sufficiently taught We speak wisdom among those that are perfect 2 Cor. 2.6 The holy Scriptures are able to make us wise to salvation 2 Tim. 3.15 sometimes the Gospel is called the power of God Titus 2.11 and Jude 4th ver or the goodness of God because it representeth the wonders of Gods Love in our Redemption by Christ and the rich Preparations of Grace he hath made for us And these three effects of the spirit suit with the three fundamental Graces Faith Love and Hope the spirit of a sound mind is elsewhere called the spirit of faith 2 Cor. 4.13 which is the eye of the new Creature and the spirit of love is with a little variation called love in the spirit Col. 1.8 and is the heart of the new creature and the spirit of power is hope called elsewhere abounding in hope through the power of the Holy Ghost Rom. 15.13 which is the strength of the new creature whereby we overcome sins and temptations and in all these effects doth the life and power of true godliness consist for surely he is sufficiently furnished for the kingdom of Heaven and all the duties thereof whose mind is inlightned to know God in Christ Jesus and inclined to love God and live to him and who hath chosen the blessedness of the next world for his portion and liveth in the joyful hopes and foresight of it this man hath the true spirit of the Gospel and his conversation will be answerable for there are three words by which a good conversation is usually expressed holiness heavenliness and godliness holiness is sometimes spoken of as distinct from godliness 2 Pet. 3.11 and so holiness noteth purity and hatred of sin and abhorrency of sin this is the fruit of the sound mind or the love and knowledg of God in Christ for he that sinneth hath not seen God 3 John 11. that is hath no true apprehension of him for if we rightly beheld the glory of the Lord in the glass of the Gospel we are changed into his likeness 2 Cor. 3.18 And Faith which is but the knowledg of the Gospel with assent doth purifie the Heart Acts 15.9 The next property is godliness or an inclination and addictedness to God and is the fruit of love which subjecteth all to God and raiseth the heart and resigneth it to him and maketh it fit to serve please glorifie and injoy him 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one died for all then were all dead and that he died for all that they which live should not henceforth live to themselves but unto him which died for them 1 Pet. 4.6 for this cause was the Gospel also preached unto them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 1 Cor. 6.20 for ye are bought with a price therefore glorifie God in your spirits which are Gods Love is most seen in a thorough resignation and obedience unto God and a desire of Communion with him here Eph. 2.8 and the full fruition of him hereafter 2 Cor. 5.1 The last property is heavenliness Phil. 3.20 but our conversations are in heaven from whence we look for a Saviour This the spirit worketh in us by hope which fortifieth us against all the terrors and delights of sense 1 John 4.4 5 6. Greater is he that is in you than he that is in the world they are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the psirit of error The Apostle is speaking there of the Trial of spirits and he puts the difference upon this issue the spirit of God and the spirit of the world and sheweth the one must needs be more powerful than the other so in that other Text 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God A spirit raised to God and seeking the happiness to come weaneth us and draweth us off the world and so giveth us power to overcome not the world only but the Flesh and the Devil also 2. Consider this spirit as it fitteth us and frameth us for our duty to man That the Apostle sheweth Eph. 5.9 For the fruit of the spirit is in all goodness righteousness and truth That is the spirit that God hath sent among us by the preaching of the Gospel doth bring forth and produce in us all kindness justice and fidelity there is not a more benign affable thing than the Gospel-spirit nor any thing that doth more fit us to live peaceably and usefully in humane society the first property is all goodness for God is good to all and his spirit is called a good spirit Psal. 143.10 it causeth us to love all mankind with a love of benevolence and those that are holy and partakers with us in the same grace with a special love of complacency this not only keepeth us from doing those things which would hinder their good but also inclineth us to seek their good by all means possible especially the best good for
you Where the ministration of the spirit is made a distinct branch from working miracles doth he it by the works of the law or by the hearing of faith So that the spirit of Regeneration Sanctification and Adoption cometh by the Doctrine of the Gospel I will prove this by some reasons 1. From the Institution of God God delighteth to bless his own means and the great Institution of God for the benefit of mankind is the Gospel which being a supernatural Doctrine needed to be attested from Heaven that the truth of it might be known by the mighty Power that doth accompany it therefore this new Covenant is the law of the spirit the Powerful Influence of the Spirit of God on all those that submit to it is the seal and confirmation of it no other Doctrine can so change the soul and convert it to God John 17.17 Sanctifie them through the truth thy word is truth John 8.31 42. And ye shall know the truth and the truth shall make you free That is to say then we know it to be the truth a Doctrine of God sanctifying us and making us Conquerors over sin and Satan 2. From the nature of the Gospel For God will work agreeably by suitable means not only agreeable to the Subject upon which he worketh the souls of men but agreeably to the Object by which he worketh 1. In the General It is a spiritual Doctrine By a spiritual Doctrine he will pour out more of the spirit which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily more fully when he had given a Law that suited more with his own spiritual nature and came closer to the soul of man that the law of a carnal commandment this law was by the Law of the spirit when he would break the obstinacy of the Jews he tried them by many positive Laws and external Observances but when he would reduce the world into a state of liberty his laws were spiritual and rational and with them he poureth out a mighty spirit therefore the Apostle intimateth that they served God in the oldness of the letter but we serve him in the newness of the spirit Rom. 7.6 that is in that true holiness whereunto we are renewed by the Holy Ghost through the preaching of the Gospel which is called the ministry of the spirit 2 Cor. 3.8 There was more letter then but more spirit now Phil. 3.3 A believer hath no confidence in the flesh doth not place his hope in the Observances of carnal Ordinances but rejoiceth in Christ Jesus serving God in the spirit 2. More particularly The Gospel is suited to the Operation of the spirit It being a Doctrine of profound Wisdom great Power and rich goodness in comparison of which all other knowledg is but cold and dry the spirit we are possessed withall is but a transcript of the word Heb. 8.10 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the spirit of the living God There is the prescript there the transcript as suppose a man would stamp his Coat of Arms upon Wax there needeth Wax a Seal graven with it and an hand to apply it this is the case here God would stamp his Image upon our souls but first the Characters of it are upon the word by this word of Wisdom he will give us the spirit of a sound mind that we may know God and our selves and the difference between good and evil by this Word of Grace or account of his love to us in Christ he gives us the spirit of Love by this Word of Power wherein there are such rich and great Promises he will raise a noble spirit in us to carry us above the world the stamp is prepared only to make an impression there is required a strong hand to apply it to the heart of man for tho the Gospel doth powerfully excite our dead and drowsie hearts to spiritual and heavenly things yet 't is not enough that the Doctrine be opened but it must be applied to the soul by the spirit or else 't is not healed and changed the Word is the means but the Spirit reneweth us as the principal cause for the Word doth not work upon all nor upon all those alike on whom it worketh The Gospel is a fit Instrument for it every thing communicateth its own nature fire turneth all about it into fire an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit 3. For the honour of our Redeemer in his Lordship or Kingly Office Who as he requireth new Duties of man fallen and disabled so he giveth strength proportionably the difficulty of our recovery lay not only in our reconciliation with God but in the renovation of our nature and subduing our obstinacy or changing our hearts Of his Prophetical Office that we might have the effect and comfort of it external Doctrine is not only necessary but the illumination of the spirit who leadeth us into all truth His Priestly Office That his merit may be known to be full his intercession powerful its needful that such a gift should be given to his people as the visible pouring out of the Spirit Act. 2.30 1. Use is To convince the rabble of carnal Christians how little they have gained by that Christianity they have Alas In what a case are those poor Souls who have not the Spirit of Christ Rom. 8.9 If any man hath not the spirit of Christ he is none of his They do not belong to Christ have no interest in the fruits of his redemption and then How will ye stand before God in the Judgment and make answer to all that may be alledged against you the accusations of the Law or Satan or your own Consciences Certainly the guilt of Sin remaineth where the power of it is not broken there are Christians in name and Christians in power in profession and in deed and in truth Christians in the Letter and Christians in Spirit these are such as are sanctified by the Spirit unto Obedience and none but such have interest in the comfortable promises of mercy of the new Covenant Gal. 6.16 As many as walk according to this rule peace and mercy be upon them And none other shall be saved at last Heb. 59. He is the author of salvation to them that obey him Heb. 12.14 Without Holiness no man shall see the Lord. 2 d Use is To humble the better sort of Christians that they have gotten so little of the spirit That the effects of it in their Souls are so imperfect clouded with a mixture of remaining infirmities All that are godly have this Spirit are guided by it walk after it but all have it not in a like measure some are weak it doth not subdue their Lusts and Fears nor breed such mortification and courage as should be found in the Disciples of Christ these want comfort if possibly they should be sincere
will content and satisfie you as to your gracious state is such an high estimation of God and Christ and Grace as weaneth you and draweth off the heart from other things A dull approbation of that which is good will make no evidence nor a few good wishes nothing but such a strong bent as deadneth your affections to the World Gal. 6.14 God forbid that I should glory save in the cross of Jesus Christ by whom the world is crucified to me and I unto the world 3. This will be your Wisdom There is a false Wisdom and a true Wisdom James 3.15 This wisdom descendeth not from above but is earthly sensual devillish Ver. 17. But the wisdom that is from above is first pure then peaceable c. This is the true Wisdom to be wise for the Spirit I do the rather insist upon this because there is a Notion of Wisdom in the Word of the Text. Carnal men judg their own way wisest and the way of the godly to be meer folly 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him neither can he receive them because they are spiritually discerned The godly imploy themselves to get things spiritual and such as God's Honour is mainly concerned in and are not attended with an Income of worldly advantage but rather of loss and detriment But yet the end shall prove that they that thought themselves the only wise men and gainers have been meer fools and the greatest losers those others whom they looked upon as mad men are the wisest adventurers and the greatest gainers The issue will shew it Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Rom. 8.6 To be carnally minded is death but to be spiritually minded is life and peace 4. The Flesh is really our enemy yea our greatest enemy Therefore we should not indulge the Flesh but give up our selves to be ruled by the Spirit 1 Pet. 2.10 11. Take heed of fleshly lusts which war against the spirit That it is one of our enemies is clear by that Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the chiâdren of wrath even as others There is the course of this World and the Prince of the power of the Air and our own Flesh. Corrupt Nature within us would make us vile enough without external incitements and suggestions tho there were never a Devil to tempt or evil Example to follow If the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil tho there were no other irritation than God's Law Rom. 7.9 When the commandment came sin revived and I died Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan encouraged to sin by the example and custom of others inticed to sin by the baits and allurements of the World but inclined to sin by our own Flesh It is the Flesh that holdeth correspondence with Satan the Flesh that openeth the door to Temptations the Flesh that maketh our abode in the World so dangerous the Flesh that choaketh the good Seed that hindereth all our heavenly thoughts and maketh the Service of God so burdensome The Flesh is within us and maketh a part of our selves There is more imminent danger from a Plague in the body than from an enemy that waiteth in the streets to kill us If we would but keep our selves from our selves we should do well enough It is the Flesh that lulleth us asleep in carnal security that tainteth all our Actions and is so ready to betray us The Devil dealeth with us as Baalam by the Israelites all his Curses and Charms prevailed nothing till he found a means to destroy them by themselves to corrupt them by Whoredom and by Whoredom to draw them to Idolatry It is the Flesh that is the Domestical Enemy that dwelleth with us and in us and so maketh us a ready prey to Satan We carry it about with us wherever we go and so it is ready to do us mischief upon all occasions When we are about holy Duties it distracteth us with vain thoughts and taketh off our edg and makes us drowzy and dead-hearted and weary of God's Service When we are about our Gallings it is the Flesh that maketh us lazy and negligent and diverteth us by the proposals of sensual Objects or else to be so earnest in them that we have no time nor heart for God and Soul-Necessities When we are eating and drinking it is the Flesh that turneth our Table into a Snare and tempts us to glut our selves with carnal delights and to oppress our bodies when we should refresh them and strengthen them for God's Service In our Recreations it is the Flesh that maketh us inordinate in them and to forget our great Work and last End and so we are the more intangled in sin when we should be more fit to glorifie God It is the Flesh that being beaten out at one Door entreth by another and still assaults us afresh to our great spiritual prejudice And will you study how to please the Flesh that is so great an Enemy to your Souls That Flesh that resists all the motions of God's Spirit that cloggeth you in every Duty and draweth you off from the pursuit of everlasting Happiness 5. Consider how ill Christ will take it and what just cause you give him to withdraw when you prize the things of the Flesh before him and the comforts of the Spirit Must not the Lord Jesus take it exceeding unkindly that after all his love and the discoveries of his grace you should study to please his Competitor and your own Enemy Is his Grace and Glory worth no more than so and hath he deserved no better at your hands God spared not his own Son but gave him up to the death for us Rom. 8.32 Christ pleased not himself Rom. 15.3 There is nothing so answerable as some self-denial on our part The most genuine and natural influence from this Grace is That we should spare nothing please not our selves Titus 2.11 The grace of God that bringeth salvation hath appeared unto all men teaching us to deny ungodliness and worldly lusts Teaching us c. How By way of Precept no by way of Argument It perswadeth us to deny Ungodliness and Worldly Lusts. 6. Consider the more you indulge the Flesh the more it is an enemy and the more is your slavery and bondage increased and still you grow the more brutish forgetful of God and unapt for
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by
hath redeemed us to God Rev. 5.8 Rom. 14.4 For to this end Christ both died and arose again and revived that he might be Lord both of dead and living Well then we are not to live as we list but to live unto God not debtors to the flesh to live after the flesh but debtors to the spirit to be led by the Spirit of God ex ordine justici justice requireth this we are the Lords 2. The benefit of this spiritual new being its self or our regeneration inferreth it For we are justified and sanctified and by both obliged and also inclined to live unto God obliged for these benefits of Christs Righteousness and Spirit given to us are such excellent benefits that for them we owe our whole selves to God if Paul could tell Philemon thou owest thy self to me Phil. 1.9 because he had been an instrument in converting him to God How much more is our obligation to Christ who is the principal Author and proper efficient cause of this grace surely we owe our whole selves and strength and time and service to him jure beneficiario as Gods beneficiaries we are in debt to him as our benefactor and not only obliged but inclined by the gift of Christs Righteousness and Spirit he hath formed us for this very thing and fitted to perform the more easily what we owe to God Every thing is fitted for its use so we are prepared and fitted for the new life and all the duties that belong thereunto Eph. 2.10 We are his workmanship in Christ Jesus created unto good works The new creature is put by its proper use if we live after the flesh for all this cost and workmanship is bestowed upon us in vain if it doth not fit us to live unto God 3. Our own Vow and Covenant sworn and entred into by Baptism Baptism doth infer this debt for there we renounced the flesh and gave up our selves to God as our proper Lord Baptism is a vowed death to sin and a solemn obligation to live unto God therefore every Christian must reckon himself dead to sin Rom. 6.11 Likewise reckon ye also your selves to be dead unto sin but alive unto God and Col. 3.3 5. Ye are dead therefore mortifie your members and Rom. 6.2 How shall ye that are dead unto sin live any longer therein He argueth not ab impossibili but ab incongruo for a baptized person or one that is entred into the Oath of God and being made servants of God we are bound to live in all new obedience 1 Pet. 3.21 The like figure whereunto even baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God The answer of a good conscience saveth 4. In regard of the benefits we do hereafter expect from Christ our resurrection and glorious estate in heaven That is mentioned ver 11. as binding us to the spiritual life Certainly where we have received good and expect more good things we are the more obliged to obedience From the flesh we can look for nothing but shame and death but from the Spirit life and peace Therefore in prudence we are bound to make the best choice for our selves and to live not carnally but spiritually Sin never did us any good office nor can you expect any thing from it for the future it hath never done you good and will do you eternal hurt and are you so much in love with sin as to displease your God and lose your souls for it which might otherwise be saved in a way of obedience to the Spirits sanctifying motions This Argument is again repeated in the 13 th ver if ye live after the flesh ye shall dye That we might seriously consider it Can the flesh give you a sufficient reward to recompence the pains you incur by satisfying it 1. VSE is Information It informeth us of divers Truths 1. If your obedience be a debt then there can be no merit in it for what is debitum is not meritorium Luke 17.10 When ye have done all that is commanded you say We are unprofitable servants We have done that which was our duty to do We owe our selves and all that we have are and possibly can do to God by whom we live and are and therefore deserve no further benefit at his hands Put case we should do all yet in how many things are we come short Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self but only he is inclined so to do by his own goodness and bound so to do by his free promise The creature oweth its self wholly to God who made it and God standeth in such a degree of eminency so far above us that we can lay no obligation upon him Aristotle said well That children could never merit of their parents and all their kindness and duty they perform towards them is but a just recompence to them from whom they received their being If no merit between Children and Parents surely not between God and men 2. When a believer gratifieth the flesh 't is not of right but tyrannous usurpation For he is not a debtor to the flesh he oweth it no obedience Let not sin reign in your mortal bodies Rom. 6.11 14. Sin shall not reign it may play the Tyrant Chrysostome saith That a Child of God may be overtaken through inadvertency or overborn by the impetuous desires of the flesh and do something which his heart alloweth not his sins are sins of passion rather than design and tho the reign of sin be disturbed yet 't is not cast off Our lives should declare whose servants and debtors we are for whom do you do most Your lives must give sentence for you whether you are debtors to the flesh or to the spirit If you spend your time in making provision for the flesh to fulfil the lusts thereof Rom. 13.14 you are debtors to the flesh If you check the flesh and tame it cut off its provisions tho now and then it will break out you are not debtors to the flesh but the spirit The flesh may rebel for a time but the grace of the spirit reigneth Some are wholly governed by their fancies and humours or the passions appetites and desires of the flesh are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object are not masters of themselves in any thing but serve divers lusts and pleasures against the dictates of their own reason and conscience Now 't is easie to pronounce sentence concerning them Others who are led by the Spirit of God to the earnest pursuit of heavenly things Now these tho so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations yet the heavenly mind hath the mastery they complain of this tyranny are grieved for it troubled and do by degrees overcome it 3. It informeth us what answer
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 invenââ 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. ãâã ãâã ãâã ãâã ãâã 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
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory ãâã ãâã ãâã ãâã ãâã their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For 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 but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
that please me and take hold of my covenant They thankfully accept the offered benefits and resolve by the strength of the Lords grace to perform the required duties 3. That our hearts be set to fulfil our covenant vow For otherwise we double and deal unsincerely with God Heb. 13.18 We trust we have a good conscience willing in all things to live honestly The habit and bent of the heart is for God and obedience to him 4. That there be some answerable endeavours and pursuance of this resolution and care to please God in all things Acts 24.16 And herein do I exercise my self to have always a conscience void of offence towards God and towards men 5. That these endeavours be uniformly carried on that our sincerity may be evidenced to conscience For then 't is matter of Rejoicing and assurance to us 2 Cor. 1.12 This is our rejoicing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world 1 John 3.19 And hereby we know we are of the truth and shall assure our hearts before him Grace constantly and self-denyingly exercised hath an evidence in the conscience and conduceth also to give liberty and boldness before God 2. The witness of the spirit Because this is often mistaken I shall the more distinctly lay it before you 1. The spirit layeth down marks in Scripture which may decide this question whether ye are the children of God yea or no. As for instance 1 John 3.10 In this the children of God are manifested and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother And again Rom. 8.14 As many ââ are led by the spirit are the sons of God So every where in the Scripture God expresly telleth us who shall go to Heaven and who shall go to Hell and that there is no neutral and middle estate between the Holy and Carnal all are of one sort or other Now if we should go no further the Text would bear a good sence The spirit beareth witness with our spirit when our conscience can witness our sincerity in a course of obedience unto God The spirits witness in Scripture that this is a sound so a true evidence and the Testimony of conscience confirmed by Scripture for whatever is spoken in Scripture 't is supposed to be the very voice and Testimony of the Spirit as Acts 28.25 Well spake the Holy Ghost by Isaiah the prophet unto our fathers so Heb. 3.7 Wherefore as the Holy Ghost saith To day if ye will hear his voice So the spirit speaketh or witnesseth to our spirits namely in the word supposing what is to be supposed this must not be slighted yet this is not all for the context speaketh not of a witness without but motion within whereby we are restrained from sin and inclined to cry Abba Father 2. He worketh such graces in us as are peculiar to Gods children and evidences of our interest in the Favour of God as when he doth Renew and Sanctify the Soul and so many of the choicest Divines take the word witness for evidence or the objective Testimony namely that the presence and dwelling and working of the Sanctifying Spirit in us is the Argument and matter of the proof upon which the whole cause or traverse dependeth That it is so to be taken is clear in that exclusive mark Rom. 8.9 But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his And in that positive mark 1 John 3.24 And he that keepeth his commanments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us and again 1 John 4.13 Hereby know we that we dwell in him and he is us because he hath given us his spirit That Holy and Charitable spirit The gracious operations of his presence are the Argument whence we conclude 3. He helpeth us to discern this work in our souls more clearly Conscience dothits part to discover it and the spirit of God doth his part namely as he helpeth us to know and see that Grace which he giveth and actuateth in us for he revealeth the things given us of God 1 Cor. 2.12 not only in the Gospel tho chiefly but also in our hearts The workman that made a thing can best warrant it to the buyer First he Sanctifieth and then he certifieth sometimes we overlook our Evidences through the darkness and confusion that is in our hearts Hagar saw not the Fountain that was near her till God opened her eyes Gen. 21.19 There is a misgiving in the conscience we cannot see grace in the midst of weakness and imperfections Mary wept for the absence of Christ when yet he stood by her John 20.14 15. The spirit dwelleth and worketh in their hearts but they know it not 4. He helpeth us not only to see grace but to judg of the sincerity of grace 'T is more easie to prove that we believe than to know that our faith is saving to love Christ than to know that we love him in sincerity because of the deceitfulness of the heart and the mixtures of unbelief self-love and other sins and some degrees may be in hypocrites as temporary faith tasts imperfect love partial obedience and besides Grace where it is weak is hardly perceived the air will shew it self in a windy season the fire when 't is blown up into a flame 't is no more hidden grace strengthned increased acted is more evident to conscience habits are discerned by acts and exercise and God is wont to reward the faithful soul with his assuring seal of light and comfort 1 John 3.18 Love not in word or in tongue only but in deed and in truth The less we are Christians in shew and the more in sincerity the more joy and peace 5. He helpeth us with boldness to conclude from these evidences Many times when the premises are clear the conclusion is suspended we find in case of condemnation 't is suspended out of self-love many know that they that live after the flesh shall die yet they will not judg themselves and the same may be done in case of self-approbation out of legal fear or jealousie for persons of great fancy and large affections are always full of scruples or loathness to apply the comforts due to them the spirit concludeth for them that they are the children of God 1 John 3.14 We know that we have passed from death to life 1 John 2.3 And hereby we know that we know him 6. He causeth us to feel the comfort of this conclusion Rom. 5.13 Now the God of hope fill you with all joy and peace in believing 'T is an impression of the comforting spirit and Acts 9.31 They walked in the fear of the Holy ghost The spirit is necessary to
and unseen But other qualifications are necessary beyond these already mentioned 1. It must be something promised by God 2. Believed by us before we can hope for it 1. Such future things as God hath promised to bestow upon us These are the matter and object of our faith and hope the promise giveth us notice and the promise giveth us assurance First Notice We can have no other certain knowledg of their futurity but by Gods promise the light of nature or reason giveth a shrewd guess at a future estate but the certain knowledg we have by Gods Word there life and immortality is brought to light 2 Tim. 1.10 He brought life and immortality to light through the Gospel There we have the clear prospect of it the Heathen had nothing but the light of nature to guide them spake doubtfully of a future estate like men travelling on the hills and see the spire of a steeple at a distance sometimes they have a sight of it and presently they lose it and so cannot certainly tell whether they saw it yea or no but all is clear full and open in Gods promise 2. Certainty and assurance for it conveyeth a right to us upon certain terms for he that believeth on the Son of God hath everlasting life John 3.36 Hath it in the offer and promise of God if he will fulfil the condition required not only shall have it at the close of their days but they have the grant already and therefore wait for ãâã ââuition as we are fulfilling the conditions we gain more security and confidence that we shall have it 1 Tim. 6.12 Fight the good fight of faith lay hold on eternal life V. 19. Laying up in store for themselves a good foundation that they may lay hold on eternal life The meaning is challenge it for theirs In short our expectation must be grounded on some promise or else 't is but a fancy and presumption 2. The thing hoped for must be believed by us For there can be no expectation of things not seen till there be faith which is the evidence of things not seen Heb. 11.1 First There is a firm assent by faith we are as confident in some measure of those things as if we saw them with our eyes or as we are of those things which we daylie see then after this assent there followeth earnest expectation For hope maketh the assent practical Though God promise never so much yet if we believe him not we expect nothing therefore faith is necessary look as to bodily sight there needeth an object to be seen and an eye by which we see so in spiritual sight the promise sets the object before us Heb. 12.2 Looking unto Jesus and Heb. 6.18 lay held of the hope set before us But the eye is faith which though it cannot give us sight it giveth us foresight we have heard of it though yet we have not seen it and see it by the eyes of the mind as it is contained in the promise of the everlasting God though we do not and cannot see it with the eyes of the body Compare it with reason By reason we apprehend more than we see for we see effects in their causes but that is but probable foresight for many things intervene between the cause and the effect by faith we foresee the blessing in the promise by reason we see things beyond sense so far as natural probabilities will carry us by faith we see things beyond reason so far as the promises of good invite us to a better hope But how can we surely hope for that we see not which neither sense nor reason can inform us of Answer 1. This glory is not a fancy 't is seen by many in our nature that now possess it and by the word of God you are invited to follow them in the same course of holiness and godliness that you may in time see it also Heb. 6.12 be ye followers of them who through faith and patience have inherited the promises propound the same noble end and the same holy course and matters of faith will in time become matters of sense Now though the end be unknown the way is so good and holy and justifiable by reason that we should venture the imitation of them not their holiness only but their faith Heb. 11.13 they lived and dyed in this faith their life was holy and their death was happy that are gone into the other world But you will say If we could talk with any of these that are gone into the other world Luke 16.30 31. And he said Nay father Abraham but if one went unto them from the dead they would repent and he said unto him They have Moses and the Prophets and if they will not hear them neither will they be perswaded if one should come from the dead They are out of the sphere of our commerce their testimony is not convenient for the government of God who will not govern the world by sense but by faith and besides you have better hopes Moses and the Prophets there is more reason to perswade a man the Scriptures are true than to believe a message brought him from one among the dead 2. One that hath seen and is an infallible witness hath testified to us of the truth of these things we hope for John 1.18 No man hath seen God at any time the only begotten son which is in the bosome of the father he hath declared him Christ perfectly saw and knew all that he hath told us of âod and the world to come John 3.11 Verily verily I say unto thee We speak that which we know and testify that we have seen and ye receive not our witness so that our faith and hope goeth on sure grounds so verse 32. What he hath seen and heard he testifieth and no man receiveth his testimony A good man whose testimony is valuable that hath been in a strange country and testifieth what he hath seen there of it would not we believe him Christ that came from the other world and told us of the blessedness of it deserveth the credit of a good man he used a faithful plainness John 14.2 if it were not so I would have told you But more of a Teacher sent from God who confirmed his message by miracles and laid down a Doctrine holy and good and shall not we receive his testimony concerning these things he had perfect knowledge of assured us of the truth of them shall we not receive his testimony 3. Those that saw him and conversed with him were not only authorized by him to shew us the way to Eternal life but saw so much of it themselves as the mortal state is capable of yet enough to prove the reality of the thing 1 John 1.1 2 3. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life for the life was
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâsiderations and doth further comfort
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâsh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may âccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God ãâã ãâã ãâã ãâã ãâã according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
more in the Scriptures than others do the secure and fortunate read them as they do Ovids verses Certainly when the soul is humble and we are refined and purified from the dregs of sense we are more tractable and teachable our understandings are clearer and our affections more melting Now spiritual learning is a blessing that cannot be valued enough if God write his Law on our hearts by his stripes on our backs we have no reason to complain 4 'T is a repenting-time to stir up the hatred of sin by the bitter effects of it Jer. 2.19 Now know what an evil and bitter thing it is that thou hast forsaken the Lord thy God and that my fear is not in thee Weigh with thy self what hath brought all these evils upon thee experience teacheth fools So Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sin He hath no reason to murmur against God when he considereth his own deserts and that he suffereth nothing but what he hath produced to himself by his sins And therefore we ought to have deep shame and sorrow for our former miscarriages it conduceth to breed true remorse to consider our folly and the misery brought upon us thereby Jer. 31.18 Surely I have heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed âea even confounded because I did bear the reproach of my youth 5. 'T is a weaning time from the pleasures and conveniencies of the present world First the pleasures of the world pleasure is the great Sorceress that hath inchanted all mankind they all court pleasure though in different shapes 'T is deeply ingrained in our nature and the cause of our many miscarriages Tit. 3.3 Serving divers lusts and pleasures and because we have divers pleasures God sendeth divers afflictions The soul is almost so sunk in flesh that it ceaseth to be spirit John 3.6 Pleasure is that which draweth us off from God and ingageth us in the Creature Jam. 1.14 But every man is tempted when he is drawn away of his own lust and inticed Now among the divers afflictions diseases are natural penances which God hath put upon us to reclaim us from vain pleasures The gust of the flesh would be too strong if God did not check it by imbittering our portion in the world Secondly The conveniencies of the present life riches honours friendships afflictions are sent to cure our carnal complacency and increase the heavenly mind Riches Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Relations pâssessions 1 Cor. 7.29 30 31. The time is short it remaineth that both they that have wives be as though they had none And they that weep as though they wept not And they that rejoice as though they rejoiced not And they that buy as though they possessed not And they that use this world as not abusing it for the fashion of this world passeth away Friendship John 16 32. Doating on the Creature is spiritual adultery James 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God who ever therefore will be a friend of the world is the enemy of God If an image of jealousie be set up God will blast it he turneth the world loose upon us so that friends prove as broken reeds 'T is easie for God to prosper his people in the world and suit all things to their own desires but he knoweth our proneness to carnal love and how easily our heart is inticed from himself Our temptations would be too strong if the world did appear in an over-amiable tempting dress therefore he doth exercise us sometimes with the malicous envious world sometimes with the cares griefs pains disappointments which are incident to the present life and will shew us what a restless empty world we have here that we may the more earnestly look after those peaceful Regions which are above 6. 'T is a time of increasing our love to God upon a twofold account 1. Affliction sheweth us that nothing is worthy of our love but God whatsoever robbeth God of it soon proveth matter of trouble and distress to us our hearts are the more averse from God because they are inclined to the Creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water Men bâstow their hearts on something beneath the chief good which becometh an idol and false god to them and which they respect and love more than God now the love of God cannot reign in that soul where the love of the world and fleshly lusts reigneth 1 John 2.15 If any man loveth the world how dwelleth the love of the Father in him 'T is not in him Now the great work of grace is to cast out the usurper and to give God the possession of what is his own and therefore the heart must be circumcised before it be true to God Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live First the foreskin and fleshliness that sticketh so close to us must be taken off before we can adhere to God as our proper and chief happiness Now this is Gods own work by his internal grace but yet he useth external means and amongst the rest sharp afflictions to wean us from the Creature and to shew us that we do but court our own trouble and infelicity when we bestow our affections elsewhere for hereby God plainly demonstrateth that he is our All-sufficient and Indeficient God All sufficient as answering all our necessities and desires Indeficienâ our never failing good when all things fail about us Habbak 3.18 Yet I will rejoice in the Lord and joy in the God of my salvation And thus by desolating the Creature doth he drive our foolish hearts to himself that we may have the solid delights of his love 2. This love of God is the comfort by which we are supported in all our distresses The servants of God have never so much of the joy in the Holy Ghost as in their great sufferings their delight in God is then purest and unmixed God comforteth them when they have nothing else to take comfort in Job 16.20 My friends scorn me but mine eye poureth out tears to God When all friends forsake us but one that one is sweeter to us than ever Humble moans to God giveth us ease and comfort notwithstanding the neglect and contempt of man and when the world undervalueth 't is enough
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-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
of it otherwise it would be a post-destination not a predestination effectual calling and justification and glory are effects of Gods eternal purpose and flow from it as streams out of a fountain and herein differeth the purpose of God to do good from the purpose of man Something is presented to us as good and convenient that moveth our will to purpose and chuse and inclineth us for its own goodness to seek after it and set about the means whereby we may obtain it but nothing in the creature can move God what is the effect of the decree cannot be the motive of it Indeed God willeth one thing in order to another as effectual calling in order to justification and both in order to glory but then these are co-ordinate causes his will and good pleasure is the original of this order and the free grace of God is the only supream and fountain-fountain-cause of our salvation 2 Thes. 2.13 14. Because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ. The cause is our election the means of execution are the Sanctification of the Spirit and our belief of the truth the end is our eternal salvation or our obtaining the glory of our Lord Jesus Christ and mark he saith they were chosen from the beginning as elsewhere 't is said this grace was given us in Christ before the world was 2 Tim. 1.3 And he hath chosen us before the foundation of the world Eph. 1.4 So that from this preordination all cometh Well then God hath of his meer grace put his eternal purpose in that model and mold wherein we now find them he that is the efficient cause of all things is also the dirigent cause appointing in what order Grace and Mercy should be dispensed 5. This order of causes is so settled and joined together that none can separate them The chain is indissoluble and one link draweth on another none are glorified but those that are sanctified and justified and none are justified but those that are effectually caled and none are effectually called but those that are predestinated according to the purpose of his grace and on the other side whoever is effectually called justified and sanctified may be assured of his predestination to eternal life and his future glorification with God this connexion must not be cannot be disturbed which is to be noted because some upon the vain presumption of the infallibility of Gods purposes think it needless to be serious diligent and holy if I be elected I shall be saved no God hath linked means and ends together his decree establisheth the duties of the Gospel and checketh all thoughts of dispensation from them never think that this order shall be broken or disturbed for your sakes Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night by turning day into night and night into day for their sakes as the unholy soul to think to be justified and glorified till they be effectually called and sanctified no you must be holy or conclude that you shall have no saving benefit by Chrst for they who are fore-ordained are a chosen generation a distinct society and community of men who are called out of darkness into his marvellous light to shew forth the vertues of God 1 Pet. 2.9 Made objects of his special grace and love that they may shew forth the distinction God hath made between them and others by the choiceness of their spirits and conversations their carriages must be suitable to their priviledges 6. The method is to be observed as well as the connection 1. The first effect of predestination is effectual calling Certainly all that are chosen before time are called in time Rom. 1.7 Beloved of God called to be Saints First beloved then called so 2 Pet. 1.10 Make your calling and election sure By making our calling sure we make our election sure for that is the first eruption of Gods eternal love you may know God hath distinguished you from others when you are recovered from the Devil the world and the flesh to God John 5.19 We know we are of God and the whole world lyeth in wickedness When there is a conspicuous difference between us and others we may trace the stream to the fountain and know God hath made a difference before the world began and distinguished you from them that perish once you were as vain sensual worldly-minded as others till God called you out of the lost world to be a peculiar people to himself but this act of grace cometh from on high vocation is the fruit of election the first grace found you in the polluted mass of mankind as having found you intangled in many foolish and hurtful lusts now this is a mighty engagement upon us If God hath made such a difference oh do not unmake it again and confound all again by walking after the course of this world for you do in effect set your selves to disannul his decree conformity to the world is a confusion of what God hath separated God made the difference when none was and by the power of his grace you must keep it up 2. The next step is whom he hath called them he hath justified Calling is chiefly by the Gospel and the next end of that is faith in Christ or conversion to God and certainly none are justified but those that are called and all that are called are justified Acts 26.18 To turn them from darkness to light and from the power of Satan to God When we are turned from Satan to God we receive the forgiveness of sins Mark 4.12 Lest at any time they should be converted and their sins should be forgiven them Where forgiveness of sins is mentioned as a consequent of their conversion and turning to the Lord so when we are brought into the Kingdom of Christ then we have Redemption by his Blood the Remission of sins Col. 1.13 14. Till we become Christs subjects we cannot have the priviledges of Christs Kingdom this is the order set down here of conveying to us the benefits of Christs death first called then justified they that are yet under the power of sin are under the guilt of it as in the fall there was sin before there was guilt so in our recovery there must be conversion before remission a new nature or life from Christ then a new relative estate when we are regenerated we are justified and adopted into Gods Family Heb. 8.10 11 12. For this ii the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neghbour and every man his brother saying know the
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we 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 Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted ãâ¦ã you are able In short being so near to God and having the dispensation of ãâã âpirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be âribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
force of Nature or done beside the order of Second Causes We wonder when we read that Iron did swim as 2 King 6.6 Yet his hanging the world upon nothing is a greater miracle There is nothing but the fluid Air to support this vast body and consistence of Earth that we tread upon We wonder at the Curiosities of Art whereas the Lords Ordinary works look very Common-like in our Eyes as to go no farther The frame of our own Bodies is very Curious and exact So many Bones Arteries Veins and Sinews c. And all disposed in such a comely proportion Well then the Body in regard of the frame and structure of it is fitly called an House 2. With respect to an Inhabitant The Soul dwelleth in the Body as a man in an House It guideth and ordereth the Body as the Inhabitant ordereth the affairs of the House or as the Mariner and Pilot directs the motions of the Ship Not that the Soul is in the Body accidentally we must not strain it so far There is a formal union between the Soul and the Body But the Soul is the man that 's the Inhabitant God began man at his Body He first built the House and then put in the dweller He formed and organized the Body out of the dust of the Earth and then breathed into him the Breath of Life and so man became a living Soul Gen. 2.7 Well then the Immortal Soul is the man and that which should be chiefly regarded Most men are like those that take care to deck and adorn the House but never regard the Inhabitant all their care is for the Body whilst the poor neglected Soul hath cause to complain of hard usage This is as if a man should trim his House and starve himself In a Body over cared for there ever dwelleth a neglected Soul 2dly The Specification of this notion or what kind or sort of House it is ãâã ãâã ãâã ãâã ãâã our Earthly House of this Tabernacle A Tabernacle or Tent is a movable dwelling set up for present use such as hath a roof or covering but no Foundation Tectum habet Fundamentum non habet A poor sorry Habitation either left when the use ceaseth or taken down or suffered to fall a pieces of its own accord Paul himself was a Tent-maker and Spiritual men converse with corporal things Spiritually they are improving Common Occasions to an Holy use and therefore doth he so often consecrate this notion of a Tent to signifie our frail and flitting Condition here 1. A Tent or Tabernacle is easily raised up and as easily taken down So men are described Job 4.19 They dwell in Houses of Clay their Foundation is in the dust they are Crushed before the Moth a moth is but a handful of enlivened dust 2. A Tent is set up for a short time of use not for a fixed habitation As there are principles of Corruption in our Bodies so our use and end is but for a while when we have done our part and served our generation according to the will of God the Stage is shifted and the world furnished with a new Scene both of Acts and Actors 3dly A Tent is destroyed by taking the parts asunder Death is nothing but a dissolution of the parts whereof man is composed a taking asunder of the Soul from the Body Well then if the Body be but a Tabernacle alwaies decaying of its self though it should be preserved from external injuries and if its use be short and when that is over the Soul shall be plucked from the embraces of the Body let us do all the good that we can in this little time that we have to spend here 2 Pet. 1.13.14 I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that I must shortly put off this Tabernacle even as our Lord Jesus hath shewed me This should make us bestir our selves while time and strength lasteth Yea the nearer our Journeys end we are the faster should we run Natural motion is in principio tardior when death is near the best will think the great part of their business undone while we are here we have a Cottage rather than a House a ruinous Cottage yea a Tent we spend all our time almost in repairing and keeping it up and supplying the necessities of the Body so it is an impediment to us from better things The Body hindreth the operations of the life of grace for the present and the manifestation of the life of glory It hindreth the life of grace The Body if it be sound and well it kicketh against the Spirit 1 Pet. 2.11 If ill it afflicts and discomposeth the Spirit And then the Life of Glory For till this shade be taken down that glorious House which we expect from above will never be raised up 3dly The Attribute or adjunct If this House of our Tabernacle ' T is ' ãâã ãâã ãâã ãâã ãâã an earthly Tabernacle-House and that in three regards In regard of its Composition Sustentation and Dissolution 1. In regard of its Original and Composition We were made out of the dust of the ground That curious frame that we see 't is but dust moulded up into a comely shape The matter out of which we were made was Earth all Elements meet in mixt Bodies yet in gross and heavy Bodies such as ours are Earth is predominant This speaketh the Wisdom and Power of God to make such a curious frame out of dust We read in the plagues of Aegypt the Magicians could not bring forth lice out of the dust of the ground Exod. 8.17 18 19. And yet God raised out of the dust of the ground such a noble Creature as man is And it serveth to humble us in the sense of our vileness who are but dust and ashes as to our original Gen. 18.27 Isa. 40.15 What should we Glory in The nobility of our birth We were made out of the dust of the ground as the worms are yea the worms are of the elder House for every creeping thing was made before man In our beauty or strength Prov. 31.30 Favour is deceitful and beauty is vain That part which we Glory in is but dust well coloured Or in Pomp of Living High and low shall lye down in the dust alike and the worms shall cover them Job 21.26 But chiefly it should remember us of our frailty 'T is on t Brass nor Iron or Stone or stiff Clay that we were made of but dust which hath no Coherence and Consistence but is easily dissipated and scattered with every puff of wind So is our dusty Tabernacle with every blast of God's displeasure 2dly In regard of Sustentation and support Psal. 104.14 He bringeth food for them out of the Earth Things bred there and nourished there feed us As the Body is framed out of the Earth so the means whereby it is supported is the Earth Meat and Drink and such like accommodations
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 ãâã ãâã ãâã ãâã ãâã 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
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you ââlsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this ãâã ãâã ãâã ãâã ãâã or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words ãâã ãâã ãâã ãâã ãâã we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is ãâã ãâã ãâã ãâã ãâã not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word ãâã ãâã ãâã ãâã ãâã some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
Well then this is our Happiness to see God and Christ with Eye and mind ocular vision maketh way for mental mental for fruition and fruition for love and joy and that accompanyed with all manner of felicity Alas now we have dull and low conceptions of God are little Transformed by them or weaned from fleshly and Worldly lusts could we see God in all his Glory nothing would be dreadful nothing would be snaringly or inticingly amiable to us any more 1 John 2.6 Whosoever sinneth hath not seen God nor known him We can hardly get such a sight of God now as to prevent heinous and wilful sins but then shall see him and him grow more holy and God-like 2. The tast which we have by Faith draweth on the Soul to look and long for a full injoyment They are sweet and ravishing as apprehended by Faith but what will they be when injoyed by sight Moses his first request was Tell me thy name afterwards shew me thy Glory now we scarce know his name but then we shall see his Glory A little Christ hath told us who hath seen God and is with God and is God himself Math. 11.27 This little doth not satisfy but inkindle our thirst to know more especially if this knowledge be joyned with Experience 1 Pet. 2.3 If we have tasted that the Lord is gracious This sets the Soul a longing for a fuller draught and we still follow on to know more of God Hos. 6.3 5. Point If we have Faith we may be sure that hereafter we shall have sight For God will not disappoint the Soul that looketh and longeth for what he hath promised and not only looketh and longeth but laboureth and suffereth all manner of inconveniency and is willing to do any thing and be any thing that it may injoy these blessed hopes Would God court the creature into a vain hope to his great loss and detriment More distinctly 1. 'T is Faith that maketh us mind sight or regard the things of another World When they were perswaded of things afar off they Imbraced them There is a twofold life commonly spoken of in Scripture as being in man The Animal life and the Spiritual life The Animal life is the life of the Soul void of grace accommodating its self to the Interests of the body Jude 19. Sensual having not the Spirit as to the power and Pomp of the World heighth of rank and place riches pleasures honours or such things as are grateful to sense Our Spiritual life is a principle that inableth us to live unto God to act towards him to make his Glory our Chief Scope his favour as our felicity and happiness These two lives are governed by sense and Faith the Animal by sense the Spiritual by faith So that Reason is either debased by sense or sublimated and raised by faith sense carryeth and inclineth the Soul to the pleasures honours profits of the present World Faith directeth it to the Concernments of the World to come hereunto all cometh the distinction of the outward man and inward man The Animal life is cherished by the comforts of this life the other by the life to come see 1. Cor. 2.14 But the natural man receiveth not the things of the Spirit of God So 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Well then 't is Faith that breedeth an heavenly Spirit so that a man is made heavenly in his walkings heavenly in his thoughts heavenly in his supports heavenly in his discourse heavenly in his expectations Faith doth not a little Tincture a man but he is deeply drenched by it and Baptized into an Heavenly Spirit 2. 'T is Faith that prepareth us for sight For 't is a kind of Anticipation of Blessedness oâ fore-injoyment of our everlasting estate Therefore called Heb. 11.1 The substance of things hoped for God by Faith traineth us up for sight first we live by Faith and then by sight Faith now serveth instead of Vision and Hope of Fruition it maketh our Happiness in a manner present though it doth not affect us in the same degree that the Life of Glory or vision will do yet somewhat answerable it worketh The Life of Glory is inconsistent with any misery But the Life of Faith inableth us to rest quietly upon God and his gracious promises as if there were no misery where it hath any efficacy and vigour no allurement and terrour can turn us aside but we follow the Lord in all Conditions with delight and cheerfulness the expectation cannot affect us as the injoyment doth but in some measure it doth Rom. 5.3 We rejoice in hope of the Glory of God The beatifical vision transformeth us 1 John 3.2 We shall see him as he is and be like him So doth the sight of Faith 2 Cor. 3.18 Beholding as in a glass the Glory of the Lord we are changed into his Image and likeness The one nullifieth sin the other mortifieth sin 3. 'T is Faith giveth a right and title to the things expressed by sight there is a charter or certain grant of Eternal Life written with Christs Blood sealed by the Spirit offered by God accepted by Faith Sealing offered and accepted standeth valid and ratified The Heirs of promise are described to be those who run for refuge to take hold of the hope that is before them Heb. 6.18 All that take Sanctuary at his grace and are resolved to pursue it in Gods way That is to continue patiently in well doing Rom. 2.7 Faith giveth the first consent which is after verifyed by a constant and unwearyed pursuit after this Happiness Those who entertain a King make reckoning of his Train The winning of the Field is ascribed to the General under whose conduct the Battle was Fought so the promises run upon Faith which beginneth and governeth the whole business Well then many catch at it by a fond presumption but have no title till Faith and that Faith no cold speculation and dead opinion about Heaven but a lively working Faith Certainly we do but talk of Eternal Life we do not believe it if our most industrious care and serious thoughts and constant and active endeavours be not turned into this Channel or if we do not believe it so as to prize it and prize it so as to seek after it and seek after it in the first place Matth. 6.33 This must be our great scope do all things to Eternal ends 2 Cor. 4.18 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 6. Those who have Faith must walk by it For Faith is here considered as working and putting forth its self We walk that is we live for in the dialect of the Hebrews this life is a walk vitam nostram componimus we must govern and direct our lives
man should reverence his own Conscience most So again if the Second be set in the First place if the Judgment of Conscience be preferred before that of God what will be the issue but the hardening of the wicked whose blind Conscience is set in the place of God Pro. 16.2 All the ways of a man are clean in his own Eyes but the Lord weigheth the Spirit 2. To forâify our patience A man must be approved of God though his own heart speaketh bitter things to him the Sentence of God is to be sought in his word If he mindeth his duty seeketh after grace more than peace is resolved to approve himself to God though he cannot yet assure his heart before him let the general comforts of Christianity incourage him to wait Duty thoroughly followed will bring peace in time We must absolutely endeavour to seek the First Again if we have First and Second we must be thankful though we want the Third and well satisfied if approved of God though disesteemed of the World we must submit to Gods Providence and bear out burden of reproach if we cannot overcome prejudices however we must do nothing to feed it nothing to procure it USE of all 1. Let us study to approve our selves to God before whom we and all that we do are manifest sincerity beginneth there seeketh the approbation of God He is commended whom God commendeth 1 Cor. 10.18 Our final Sentence must come out of his mouth Next let us look to this that we Glory not in appearance but in heart that we may have the solid rejoycing of Conscience Job 27.6 My heart shall not reproach me till I die Faith Love and Hope will only give us that Not external priviledges Oh then let us keep up the Majesty of our profession that so we may have a Testimony in the Consciences of men it will be our safety In the primitive times they invested Christians with Bears Skins and then baited them as Bears So Satan is first a Liar and then a Murtherer 1 Joh. 2.4 USE 2. Here is something to defend the poor Ministers of Christ Jesus I trust you desire to Glorify God and save Souls and that out of hope fear and love Some Glory in outward advantages only their Church priviledges but I trust we can Glory in heart They burden us with Imputations No enemies next the Devil are like Minister to Minister ab implacabilibus odiis Theologorum libera nos domine We all own the same Bible believe the same Creed are Baptized into the same profession if any be more serious in it than others should they therefore be discountenanced If it be their desire to save Souls and guide them to their Eternal rest 't is ours also So far as they Glory in Heart we do even as they SERMON XX. 2 Cor. 5.13 For whether we be besides our selves it is to God or whether we be sober it is for your cause PAul glorying in his fidelity was charged by the false Apostles with two things 1. That he was Proud 2. Mad. The First objection is answered verse the 12 th The Second in the Text. As to the charge of Emotion of mind or madness 1. There is a seeming concession or taking their charge for granted if it be madness it is for God His reply is that he had spoken these things for Gods Glory and their Salvation If I extol my Ministry which you count madness 't is for the Glory of God that the Gospel be not brought into contempt if I speak humbly of my self as becometh sober men it is for your profit 2. By way of correction he sheweth the true cause of it which was an high constraining love to Christ verse 14 th Observe in the Text two points 1. That carnal men count the Holy Servants of God to be a sort of mad-folks 2. That a Christian in all postures of Spirit aimeth at the Glory of God For the First point 1. I shall shew you that it is so 2. I shall enquire what it is in Christianity that is usually counted madness 3. The reasons of it 4. To shew how justly this may be retorted To shew that 't is a perverse Judgment and censure which rather belongeth to themselves than those that fear God 1. That it is so the Scriptures evidence 2 Kings 9.11 When God sent a Prophet to anoint Jehu the Captain said Wherefore came this mad-fellow to thee Gods Messengers have been so accounted from time to time So Jeremiah by Shemajah this man is mad and maketh himself a Prophet that thou shouldest put him in prison and in the stocks The same thought Festus of Paul Acts 26.24 Too much learning hath made thee Mad. I am not Mad Most Noble Festus but speak the words of truth and soberness Yea the Lord Jesus himself could not escape this imputation no not from his own Kinsmen for when he was abroad doing good and promoting the affairs of his Kingdom and constituting Apostles 't is said Mark 3.21 When his friends heard of it they went out to lay hold of him for they said he is besides himself ãâã ãâã ãâã ãâã ãâã as here the false teachers ãâã ãâã ãâã ãâã ãâã if we be besides our selves Another time his enemies John 10.20 Many of them said he hath a Devil and is Mad why hear ye him And still in all Ages the zealous are counted frantick fanatical heady rash furious and men besides themselves because they have intirely given up themselves to do the will of God whatever it costs them 2. What is that in Christianity which is usually counted madness What it was in Paul Interpreters agree not Grotius thinketh his enemies did upbraid him with his extasies he was converted by a trance and rapture whereof he giveth an account 2 Cor. 12.1 2 3 4. c. Others his self-denyal Paul had no regard to himself his great purpose was to serve God and the Church as here he professeth he was ready to be accounted Mad or Sober so God might be glorified and their profit promoted Some his acting or speaking in zeal above that which is ordinarily called temper and sobriety which is indeed the dull pace of the World Certainly Paul was an extraordinary person and had a deep sense of the other World and therefore the carnal will be no fit Judges of his Spirit But most simply and agreeable to the context to speak this largely of himself seemed to them to be the work of a distracted or foolish person And so 2 Cor. 11. I would to God you could bear with me And verses 16 17. I say again let no man think me a fool if otherwise yet as a fool receive me That I may boast my self a little If it had been for his own honour the objection would have force But what he did herein he meant for the Glory of God and the Gospel But that which is counted madness ordinarily in Christians is either seriousness in Religion When men will
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God in all that we do for when the Apostle giveth an acccount of it he presently addeth in the next verse for the Love of Christ constraineth us To seek Gods Glory and the good of the Church is the fruit of Love to God There is a twofold love the love of desire and the love of delight The love of desire is a seeking love it is ever running after God that we may injoy more of him The love of delight is a pleasing love it maketh us study to honour and please God in all things once love God sincerely and his honour will be dearer to you than your own interests then you will be referring any thing to him and studying to advance his Glory Mens aims are as their affections are self love maketh us mind our selves and please our selves and carnal lusts do pervert and crook and bend the Soul to inferiour things which will bias and poise in every action There is nothing but the difference of a notion between the chief good and last end what is apprehended as our chief good and felicity will certainly be our last end and aim 3. How nearly the Glory of God and the good of the Church are conjoined for when the Apostle asserteth the sincerity of his aims he mentioneth both ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã for God and for the good of the Church And in the method of the Lords Prayer this is evident next to the hallowing of Gods name we beg the coming of his Kingdom First we desire the glorifying and hallowing of the name of God that he may be known loved and honoured in the World and well pleased in us and we may delight in him as our ultimate end Then that his Kingdom of grace may be inlarged that the Kingdom of Glory as to the perfected Church of the Sanctified may come That mankind may more perfectly submit themselves to God and be saved by him His Glory is the great end and the coming of his Kingdom is the first and primary means for Gods Glory is more manifest in his Kingdom than in any other of his works His Wisdom and Power and Goodness is more seen and acknowledged in you than in all the World besides All Gods providences tend first to Gods Glory next to the good of the Church In vain therefore do men think they seek the Glory of God if they do not seek the Churches welfare The lessening troubling disordering of the Kingdom of God is the crossing his Glory If we would aim at Gods Glory we must seek the good of his people and to our Power promote the Churches welfare 4. Here are different actions mentioned if we be besides our selves or if we be sober but both designed by Paul for Gods Glory and their good So it holdeth good in all other things if sublime and profound in opening the deep mysteries of the Gospel if perspicuous and plain in obvious truths still for God If deep and profound not to set up our worth but to help the growth of the Saints that they may not always keep to their A. B. C. In Religion Heb. 5.14 But strong meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern both good and evil If facile and plain be sure it be not the fruit of our laziness contenting our selves with obvious nations because they cost us little labour and pains But a sincere aim at profit and in condescension to the meanest Rom. 1.14 I am a debtor both to the Greeks and to the Barbarians both to the wise and unwise So in other actions civil or sacred Whether we eat or drink or pray or worship still to the Glory of God 1 Cor. 10.31 Look as the Lines of a Circle come from the several parts of the Circumference but they all end in the Center So whatever we do we must do it all for God There may be different ways to the same scope Paul that circumcised Timothy that he might not give scandal to the Jews Gal. 6.3 rebuketh Peter sorely for complying with the Jews to the offence of the Gentiles Gal. 2.11 12 13 14. which reproof Peter took in good part as being in an errour The use and unseasonable use of Christian liberty are distinct things so of different persons Rom. 14.6 One eateth and another eateth not but both to the Lord. An house that is on fire âome are for quenching others are for pulling down Here is difference in opinion but an agreement in scope that the fire do no further mischief So for reforming the Church some are for a total with-drawing others hope to mend the cause as not remediless But for the same Person as Paul in the different postures of Spirit if a man be sober for God he will the better be besides himself for God that is in the judgment of the world So è contra the Prophet proveth they did not fast for God because they did not eat for God Zech. 7.5 6. 5. That when we are most in danger to seek our own glory and honour then we must be most careful to fix our intention aright Paul when he spake modestly of himself and Ministry or did simply Evangelize without any commendation of himself or his Ministry then 't is ãâã ãâã ãâã ãâã ãâã we use all means to bring you to Christ if we be sober 't is for your sakes But when he was forced to assert the sincerity of it against the calumnies of the false Teachers then 't is ãâã ãâã ãâã ãâã ãâã I speak not this for my self but for God for the credit of the Gospel Certain it is that in all things we should seek the glory of God whether full or fasting Mad in the worlds account or sober But the question is whether in every action a Christian is alwaies bound to think of the glory of God I answer Gods glory may be intended habitually and virtually or else explicitely and actually that is either by a formal noted observed thought or by the impression of a powerful habit as a man that maketh it his scope to go to such a place doth not always think of it though he is travelling thither and the end of his journey though it be not always in his mind yet it directeth his motions This purpose must be rooted in our hearts to refer all that we do to the glory of God though in every particular action we do not think of it But then here a case of Conscience ariseth when the virtual intention sufficeth not without formal noted thoughts The answer to it is 1. That the purpose of promoting Gods Glory should be often renewed because 't is the description of wicked men that God is not in all their thoughts Psal. 10.4 They have a multitude of thoughts but they have nothing of God in
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
Ministry because they are men of like passions with our selves No 't is Gods condescension to our weakness which cannot admit of other Messengers to imploy such Therefore receive them as Messengers of Christ. They work together with God 1 Cor. 3.9 They are labourers together with God 2 Cor. 6.1 As workers together with God we beseech you receive not this grace in vain And Christ saith he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 What is done to a mans Apostle is done to himself And Matth. 10.40 He that receiveth you receiveth me Christ meant not to stay upon earth visibly and personally to teach men himself therefore he committed this dispensation to others left it with faithful men who are to manage it in his name 4. Those who are enemies of the Ministry of the Word are enemies to the Glory of God and the comfort and Salvation of Gods people The Glory of God 2 Cor. 1.20 For all the promises of God in him are yea and Amen unto the Glory of God by us And the comfort of Gods people verse 24. Not for that we have dominion over your Faith but are helpers of your joy And their too much preaching is their too much converting Souls to God and reconciling Souls to God 5. You hear not the Word aright unless it be a word of reconciliation to you a means of bringing God and you nearer together To humble you for sin which is the cause of breach and distance Or to revive thy wounded Spirit or to make you prize and esteem the grace of the Redeemer or more earnestly to seek after God by an uniform and constant obedience SERMON XXXVIII 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be reconciled to God IN these words you have the practical use and inference of the foregoing clause Observe here 1. An office put on those to whom the word of reconciliation is intrusted 2. The value and authority of this Office As if God did beseech you by us 3. The manner how this office is to be executed Pray you in Christs stead 4. The matter or message about which they are sent Be ye reconciled to God Doct. God hath authorized the Ministers of the Gospel in his own name and stead affectionately to invite sinners to a reconciliation with himself 1. The Office We are Embassadours for Christ ' That 's the nature of our imployment And sent by God on purpose for this end Eph. 6.20 For which I am an Embassadour in bonds 1. Embassadours are Messengers So are the Ministry sent John 17.18 As thou hast sent me into the World so also have I sent them into the World How can they preach except they be sent Rom. 10.15 2. There is not only a Mission but a Commission They are not only Posts and Letter-carryers but authorized Messengers Embassadours do in a singular manner represent the person of the Prince who sendeth them are cloathed with Authority from him And so we have an authority for edification and not for destruction 2 Cor. 10.8 They are sent with great power to bind or loose out of the Word to pass sentence upon mens Eternal Condition Of Damnation on the impenitent of Life and Salvation on them that repent and believe the Gospel 3. They are sent from Princes to other Princes On the one side it holdeth good they come from the greatest prince that ever was even from the ârince of all the Kings of the earth Revel 1.3 But to us poor worms they are sent unworthy that God should look upon us or think a thought of us we were revolted from our obedience to him but he treateth not and dealeth not with us as Traytors and Rebels but as persons of Dignity and Respect that thereby we may be more enduced to accept his offers Embassadours to obscure and private persons were never heard of but such honour would he put upon us 4. Embassadors are not sent about trifles but about matters of the highest concernment So they are sent to treat about the greatest matters upon Earth The making up peace and friendship between God and sinners Isa. 52.7 How beautiful are the feet of those that bring glad tidings of peace We are to publish the glad tidings of reconciliation with God God might have sent Heralds to proclaim war but he hath sent Embassadours of peace He might have sent them as he sent Noah to the old World to warn them of their destruction or Jonah to Nineveh but they come with an Olive branch in their mouths to tell the World of God reconciled Well then we must regard the weight of the message Gods love and hatred are not such inconsiderable things as that we should not trouble our selves about them 'T is his wrath maketh us miserable and his love happy Oh how welcome to us should a Message of love and peace with God be 5. As to their duty An Embassadour and Messenger must be faithful keeping close to their Commission as to the matter of their Message and be sincere and true as to the end of it 2 Cor. 2.17 For we are not as many which corrupt the Word of God but as of sincerity as of God in the sight of God speak we in Christ. We are for another not for our selves our imployment is to be Proxies and Negotiatours for Christ and this with all diligence courage and boldness Eph. 6.20 For which I am an Embassadour in bonds that I may speak boldly as I ought to speak As becometh a zeal for Christs honour and the good of Souls the excellency of the Message and the gravity of our office owning the truth in the face of dangers 6. As to their reception and entertainment Negatively 1. They must not be wronged Embassadours are inviolable by the Law of Nations but such is the ingratitude of the World who are enemies to their own mercies that they slight his Message use his Embassadours disgracefully as Abner did Davids contrary to the Law and the practice of all nations As Paul was an Embassadour in bonds ãâã ãâã ãâã ãâã ãâã in a Chain by which he was tied to his keeper but God will not endure this Psa. 105.15 He hath given charge Do my Prophets no harm His Judgments in his providence come for wrong done to his Ministers 2 Chron. 36.16 They misused his Prophets and the Wrath of the Lord arose against the people till there was no remedy But the negative is not enough Not to wrong them You ought to respect them and receive them in the name of the Lord 1 Cor. 4.1 Let a man so account of us as the Ministers of Christ and Stewards of the Mysteries of God And Gal. 4.14 They received him as an Angel of God even as Christ Jesus Surely 't is meant with respect to the truth he preached they received it with as much reverence
we repent and believe in Christ. Page 218 224 Directions to those that are Reconciled Page 24 250 They that are Reconciled had need beg pardon of sin v. Pardon Page 225 Redeemer The necessity of a Redeemer Page 163 Religion must be our Business and Recreation Page 74 Renovation the Nature of it Page 207 The Object of it Page ib. That it is the work of God's Spirit Page ib. The Effects of it Page 208 Its Connexion with Reconciliation Page ib. v. New Creature Repentance what it includes Page 243 v. Faith and Repentance Respect to Christs Person in the days of his flesh was not all he looked for Page 196 Religiously to respect men for external carnal advantages condemned Page 194 Respect Civil due to carnal men Page ib. Respect of persons not with God Page 110 199 Resurrection of the Body Reasons of it Page 36 Resurrection of Christ the Example Pledge and Cause of the Spiritual Life Page 189 The likeness between Christ's rising from the dead and Christians rising from the death of Sin Page ib. Rewards Sinful respect to the Rewards of Religion how it bewrayeth it self Page 151 Right God hath a Right to us Page 186 Righteousness Why men are prone to establish a Righteousness of their own Page 257 Gospel-Righteousness what it is Page 72 Gospel-Righteousness a Garment to cover our nakedness Page 28 Righteousness as it respects the precept or the sanction of the Law opened Page 252 Why the Righteousness by which we are justified is called the Righteousness of God Page 253 What is that Righteousness by which we are justified Page 253 254 257 Christ is made sin for us and we are made the Righteousness of God in him Page 254 In what this exchange doth agree in what it differs Page ib. The Love of God herein Page 256 This Righteousness of Christ is made ours when we believe in him Page 254 The Priviledges depending on our being made the Righteousness of God in Christ. Page 257 S. SAcrifices were offered by Adam Page 28 Satisfaction of Christ the truth of it Page 170 The Sufficiency of it Page 171 Scope of a Christians Life Page 71 72 v. End Self-Love only cured by the Love of God Page 230 Sight what Sights we shall have in Heaven Page 60 In what manner shall we Behold Christ. Page ib. v. Faith and Sight Sin a wrong to God how to be understood Page 86 Sin and shame always go together Page 28 The greatness of the Burden of Sin Page 257 Why Sin is a Burden Page 33 In what manner Sin is to be checked Page 205 The aggravations of Secret Sins Page 95 Secret Sins to be avoided because of future Iudgment Page 95 In what sense Christ was said to be made Sin Page 252 Sin taken for a Sacrifice for sin and for Punishment of sin Page ib. Christ was made sin but not a Sinner Page ib. Christ was made sin for us and we the Righteousness of God in him Page 254 Christ being made Sin is the cause of our being made the Righteousness of God in him Page 255 Sincerity how evidenced Page 102 Paul's Testimony of his Sincerity Page 118 Soul that it is distinct from the Body proved Page 66 It can live apart from the Body Page 67 The Souls of the Saints at Death immediately go to God Page 67 Spirit How he dwells in us Page 42 Strangers how to carry our selves as Strangers in this World Page 52 Sufferings of Christ what they were Page 256 They show the heinousness of sin Page 174 How we are to be affected when we read the story of Christ's sufferings Page 198 Suitableness between Christ and Believers Page 190 Surety Christ the Surety of Believers Page 171 Christ dyed as a Surety Page 179 T. TAbernacle our frail Condition set forth by a Tent or Tabernacle Page 2 Terror of the Lord is ground of Fear Page 110 How it is so to the godly Page 113 The Terror of the Lord should have an influence on us while in the flesh Page 113 V. VEracity and Faithfulness of God manifested at the Day of Iudgment Page 98 Union to Christ Internal and External explained Page 203 How the New Nature flows from our Union with Christ. Page 203 W. WAlking by Faith those who have Faith must walk by it Page 61 Reasons of it Page ib. Will God will not do any man good against his will Page 235 Nor doth he force man's will but deal by Persuasion Page 236 Wisdom wherein Wisdom lyes Page 128 Wherein the Wisdom of a godly man appears Page 128 Evidences of Spiritual Wisdom Page 129 How Wisdom is to be justified by her Children Page 128 Wisdom of Christ. Page 83 Word of God is an Instrument fitted to gain the consent of man's will Page 236 Work the Work of a Christian. Page 72 74 Why Works are produced at the Day of Iudgment Page 97 What room and place Works have with respect to our final sentence and the Rewards and Punishments that follow it Page 100 101 Works good the Principle of them Page 101 Good Works cannot be performed by men in a state of Nature Page ib. The aim and scope of them Page ib. Good Works Imperfect Page 99 They merit nothing Page ib. What respect Good Works have to our future Reward Page 102 Worship External Pomp in the Worship of God is not that he looks after Page 198 A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on 2 CORINTHIANS 5. Â Chap. Verse Page GEnesis 1 31 216 3 11 28 4 7 252 Â 13 252 Exodus 32 25 28 Deuteronomy 6 5 163 30 6 167 1 Kings 5 26 95 Psalms 1 5 92 27 4 64 31 1 233 33 15 93 51 4 92 115 1 133 130 3 92 Proverbs 16 14 112 29 27 246 Ecclesiastes 3 21 129 5 6 93 12 7 66 Canticles 8 6 146 Isaiah 56 4 76 65 17 200 66 22 200 Jeremiah 23 6 253 Hosea 2 3 28 4 8 252 6 7 96 10 1 183 Â 11 152 Amos 6 3 112 Habakkuk 2 11 96 Malachy 2 15 168 Matthew 3 11 112 Matthew 11 19 128 20 23 40 22 37 163 250 24 12 160 25 31 78 Mark 6 11 94 9 44 105 Luke 2 40 191 10 27 250 12 20 4 16 9 68 Â 22 68 20 37 38 68 23 43 67 John 2 24 25 84 5 45 93 7 â4 63 14 2 4 15 2 203 20 27 197 Acts 16 14 175 20 21 224 Romans 5 14 171 Â 25 223 6 3 4 5 180 Â 6 177 179 Â 13 180 6 19 131 8 2 164 9 3 141 11 36 134 14 7 8 183 15 3 187 1 Corinthians 3 8 40 1 Corinthians 4 4 5 82 11 22 195 15 21 179 Â 45 179 16 32 169 2 Corinthians 1 12 117 4 7 238 Â 16 60 5 21 171 6 11 12 13 145 Galatians 2 20 178 3 1 59 Â 20 80 4 14 â41 5 17 180 Ephesians 1 3 51 4 18 190 Philippians 1 23 67 2 13 209 Colossians 1 20 68 Â 21 217 3 3 5 179 180 191 1 Thessalonians 1 10 112 1 Thessalonians 2 12 39 Â 13 241 1 Timothy 6 12 19 6 2 Timothy 2 21 204 Hebrews 3 1 235 4 13 84 7 22 179 9 28 252 10 31 111 13 4 95 James 4 1 195 1 Peter 1 17 110 2 9 129 157 4 1 178 2 Peter 1 3 39 3 14 29 1 John 2 5 145 3 19 45 Revelations 2 5 162 Â 3 4 38 Â 5 9 76 Â 12 12 93 FINIS Secondly Fourthly Thirdly Secondly Secondly â That which follows being Printed Sermon XXX is the Conclusion of this 29 th Sermon
175 5 5 239 Â 8 343 Â 13 50 Â 13 15 Â 19 20 127 Â 24 129 132 137 Ephesians 1 3 89 4 5 150 Â 11 306 Â 13 14 83 99 Â 22 23 17 2 2 3 113 Â 4 5 330 3 17 18 19 4 24 25 16 Â 27 98 Â 30 150 5 9 16 6 15 134 Philip. 1 19 17 Â 23 74 2 6 324 3 19 107 112 Â 20 108 Â 21 90 Colossians 3 3 189 Â 5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15 Â 7 8 159 Â 10 143 363 2 5 175 319 Â 19 301 Titus 2 11 125 3 3 20 Â 11 50 Hebrews 2 5 202 Â 14 97 Â 18 356 3 6 14 230 ERRATA PAge 5. line 7. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 36. l. 53. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 158. l. 3. for after read all and a. p. 164. l. 40. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 169. l. 18. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge ãâã ãâã ãâã ãâã ãâã We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the