career of Sin 1 Cor. 11.32 For when we are judged we are chastned of the Lord that we may not be condemned with the World How many Disappointments did we meet with in a carnal Course As David said to Abigail 1 Sam. 25.32 33. Blessed be the Lord God of Israel which seâ—â— thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept â—â— this day from coming to shed Blood and from avenging my self with mine own Hand O how sweet is it to see Eternal Love in all that befalleth us It will be our speculation in Heaven we shall know as we are known and be able to interpret all the Windings and Circuits of Providence Vse 3. It shameth us that we adjourn and put off our Love to God till old Age when we have spent our strength in the World and wasted our selves in Satan's Work we dream of a devout Retirement O consider God's Love to us is as ancient as his Being and are not we ashamed that we should put off God till the latter and none decrepid part of our Lives It is a commendation to be an old Disciple and God loveth an early Love Jer. 2.2 Thus saith the Lord I remember thee the Kindness of thy Youth the Love of thine Espousals before our Affections are prostituted to other Objects Under the Law the first-Fruits were the Lord's he should have the First God's Children are wont to return Love for Love and like Love therefore let it be as Ancient as you can Do not say Art thou come no torment me before my time and dream of a more convenient Season Vse 4. It teacheth us to disclaim Merit 1. God's Love was before our Being and Acting Paul out of a less Circumstance concludeth Election not to be of Works Rom. 9.11 For the Children being yet â—â—-born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said The Elder shall serve the Younger God's Election is before all Acts of ours therefore we deserve nothing but all is from God It is not a thing of Yesterday our Love is not the cause of God's neither is it a fit Reward and Satisfaction Object But doth not God foresee our good Works or at least Faith and final Perseverance He knew who would believe the Gospel who would live Holy and who would remain in their Sins I Answer If this were true there were not such a gracious Freedom in Grace It is true God foreseeth all things that shall be but first he fore-ordaineth them Prescience includeth and supposeth Preordination things are not because they are foreseen but they are foreseen because they shall be From Predestination issueth Faith Sanctification Perseverance So that we are not chosen because we are Holy but to be Holy Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And to be rich in death James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath promised to them that love him As Paul saith of himself 1 Cor. 7.25 I give my Judgment as one that hath obtained Mercy of the Lord to be faithful not that God foresaw that he was so Our Ordination to Life is the Cause of Faith Acts 13.48 As many as were ordained to Eternal Life believed 2. When we were we were not lovely there was nothing to excite God to shew us Mercy Our natural Condition is described Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in 〈◊〉 and Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful and hating one another All are abominable and worthy of hatred yet one hateth another as if he were lovely and the other only abominable There are two Causes of Self-conceit we have not a Spiritual Discerning and are partial in our our own Cause and guilty of Self-love 1. We have not a Spiritual Discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are filthy deformed hateful in the Eyes of God stink in the Nostrils of God If we see a deformed Creature overgrown with Scurf and Sores or a stinking Carkass we turn away the Head in great abomination and cry O filthy yet we are all so before God A Toad a stinking Carkass cannot be so loathsome to us as a Sinner is to God If a Man had but a Glass to see his own natural Face he would wonder that God should love him Indeed we have a Glass but we have not Eyes What could God see in us to excite him to shew Mercy God is not blinded with the vehemence of any Passion yea the Object is uncomely uncomely to a Spiritual Eye much more to the Father of Spirits 2. Self-love blindeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Men would hold together and like one another all would be well but now we cannot love one another and live with one another in safety we seem such odd Creatures Fratrum concordia rara est We are hateful Creatures to God to Angels to Devils to our Selves Object But some are more civil and refined Answ. It is true Natural Corruption doth not break out in all with a like Violence but a benummed Snake is a Snake a Sow washed is not changed As when the Liver groweth other parts languish one great Lust intercepteth the nourishment of other Corruptions Object But do not some use Free-Will better than others Sure God loveth them more Answ. No not according to the Works which we have done but according to his Mercy he saved us Tit. 3.5 God's Original Motives to do good are from himself Vse 5. We are not to measure God's Love by Temporal Accidents that which cometh from Eternity and tendeth to Eternity that is an evidence of his special Love Eccles. 9.1 No Man knoweth either Love or Hatred by all that is before him The Pleasures of Sin are for a Season Heb. 11.25 and Afflictions are for a season but Spiritual Blessings in Heavenly Places which come from Heaven and tend to Heaven which have no dependance upon this World whether it stand or no these evidence the best Love God's special Mercy Why they were devised before ever the Foundations of the World were laid and it is most of all shewed when the World is at an end Therefore moderate your desires of Earthly Things which the Apostle calls this World's Goods 1 John 3.17 they are of no use in Eternity And bear Afflictions with more Patience you do but lose a little for the present that you may be safe for ever Hic ure hic seca ut in aeternum parcas Vse 6. It presseth us to get an Interest in this Eternal Love How shall we discern it 1. By the Scope and Aim of your Lives and Actions Do you labour for another World 2 Cor. 4.18
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
yet Gods merciful Justice respecteth the degree of our Service Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of Love 'T is an act of remunerative Justice according to the New-Covenant The higher Service hath an ordinability to the greatest Reward 4. God doth in this world give the greatest Blessings to those that do most eminently glorifie him therefore signal Faithfulness is eminently rewarded in the World to come as God promiseth to make a Covenant with Phineas because he was zealous for God to make an atonement for the People Numb 25.13 This the rather holdeth good because the Rewards of the Old Testament were a kind of Figure of Eternity 5. In the Punishment theâ—e are degrees therefore in the Reward God will punish men differently more or less according to the rate of their sins we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more tolerable So he will reward men more or less according to the different degrees of their faithfulness So Mat. 11.21 22. It shall be more tolerable for Tire and Sidon in the day of Judgment than for you So Luk. 12.47 48. we read of many Stripes and few Stripes 'T is true the Reward is not of debt yet there is an Equity observed in his Bounty 6. The Glorified State of the Saints in all probability suiteth with all the rest of the Creation There is a difference and disparity in every thing else Among men in the World in Wisdom and Rank and Quality and Riches In the Church some have meaner some larger Gifts There are degrees among the Devils we read of Beelzebub the Prince of the Devils Among Angels there are Arch-Angels Principalities Powers Thrones Dominions So 't is likely among the Saints 7. The Profit It encourageth to Godliness This inequality of Rewards giving greater things to those that do more and be more faithful than to imagine that they who sow more sparingly shall reap as plentifully as those that sow liberally It is a great damp to all worthy dealing and signal excellency that all shall fare alike but it quickneth us to our utmost activity to remember that as our work is our Reward will be VSE Is to quicken us to be more faithful to God for these Considerations 1. Heaven being the perfection of Holiness if you do not desire more degrees of Holiness you do not desire Heaven it self 1 Joh. 3.2 3. Behold now ye are the sons of God and it doth not appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himself as he is pure 2. 'T is gross Self-love to go as near the brink of Hell and Destruction without falling into it and to beat down the price of Salvation as low as we can and he that will do nothing more than what is simply necessary to Salvation will never be faithful with God To save the stake of their Souls they will serve God as little as they can SERMON XIV MATTH XXV v. 24 25. Then he which had received the one Talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed And I was afraid and went and hid thy Talent in the Earth Lo there thou hast that is thine WE have seen the Account and reception of the faithful Servants We now come to the Masters Reckoning with the unfaithful one The Order is observable First He rewardeth the faithful Servants and then punisheth the careless and negligent His own Nature inclines him to Reward he doth good and sheweth Mercy out of his own Self-inclination but our Sins force him to punish And mark he that had received one Talent is called to an account as well he that had received more That no man may think to be excused for the meanness of his Gifts and place 'T is true he giveth an account for no more than he hath but for so much as he hath he must give Account Christians that have five or two Talents must give an Account for five or two But Heathens that have but one Talent the light of Nature give an account for one The Apostle telleth us That as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law Rom. 2.12 Every one according to the Dispensation they have lived under The Apostle intimateth a distinction of two sorts that are to be judged 2 Thes. 1.8 In flaming fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. Those that have great parts and great opportunities will not be accepted with the same Improvement that others are that have fewer neither from the same person will God accept a like Service when sick as when well but according to their abilities and opportunities he doth expect Well but let us see what Account he bringeth that had but one Talent The Parable offereth First The Servants Allegation or Excuse Secondly The Masters Answer or Reply We are now upon the former and there 1. The remote Cause of his neglect his prejudice against his Master Lord I knew thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed 2. The Effect of this Prejudice and so the next and immediate cause of this neglect I was afraid 3. His Negligence and unfaithfulness it self in bringing his Talent without Improvement I went and hid thy Talent in the Earth and lo there thou hast what is thine 1. In the Prejudice Christ impersonateth our natural thoughts and the secret workings of our minds we dare not say so but many think so as if God were an hard and morose Master whom 't is impossible to please The Servant in the Parable had as little cause for his pretence as we have for our hard thoughts of God He knew the contrary if he would consult his own experience he might have found his Master to be good and kind who had taken him into his Family intrusted him with a Talent waited long for his Improvement But this is the nature of man Self-love will rather blame God than acknowledge our own Fault and Sin tax his Severity than confess its own Negligence 2. In the Servants being afraid Christ would teach us that ill Opinions of God beget Pusillanimity and slavish fear And Lastly In his Non-improvement but rendring the Talent as he received it That Pusillanimity or slavish fear and sloath go together or those that are afraid of God will never do him Hearty service I cannot handle all the Points that will arise from this Paragraph yet I shall discuss one that will take in the Substance and Effect of all And that is Doct. That slavish Fear is a great hinderance to the faithful discharge of our Duty to God
owns the same Creed the same Bible and the same Baptism and that is a mighty Help and Advantage Vse 2. It informeth us of the Love and Care of Christ he would omit no Blessing that conduceth to the Church's Good He would have those convinced whom he doth not convert that we may have no stumbling-block in our way to Heaven It was a Question Have any of the Rulers believed in him John 7.48 Alas when the Powers of the World are against the People of God the World is apt to think hard of Christ and many stumble at this Rock of Offence Now that we may have the Help of their Power and Authority and Countenance and the Gifts of Carnal Men the Lord will put them under some Conviction of the Truth of Christianity Christ would not only give us the Benefit of our Fellow Saints but of Carnal Hypocrites as the Moon hath no Light in it self yet it giveth Light to others tho they have no Grace in their Hearts yet they have notable Parts and they do a great deal of good and that our Pilgrimage might not be wholly uncomfortable If all the World were divided into two Ranks as Jeremiah's Basket of Figs Jer. 24. were either very good or very naught There were no living in the World if all were Pagans or Christians No some must come under a temporary Faith that the People of God may live more commodiously It is the Wisdom of Providence that there is a middle Party that are as a Skreen between the extreamly Wicked and the Saints they are not so bad as the worst because they are convinced more tho not converted Christians In Christ all things are ours not only the Elect who are our Companions and Fellows in the same Grace but also the Reprobates are ours the more civil and convinced sort of the World are for our good and do much serve the Uses of the Church and the worst sort of Reprobates serve for our exercise and trial for the awakening more serious Grace in us by their Oppositions and for the heightning our Privileges the more evil they are the more cause have we to bless a good God that hath made us better Vse 3. It presseth us not to slight nor yet to rest in these Convictions and in this Temporary Faith 1. Do not slight your Convictions and Remorses of Conscience Tho all convinced Men are not converted yet there are none converted but they are first convinced A Temporary Faith taken up upon common Inducements makes way for a Saving Faith as the priming of a Post makes it receptive of better Colours Whereas on the other side slighted Convictions tho you smother them now will be felt another day it is but a Wound skinned over and slightly healed that festers into a dangerous Sore Twenty Years were past and there was no remembrance of Joseph but when his Brethren were in distress Conscience wrought Gen. 42.21 And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this distress come upon us they were convinced of some Wrong done to him Convictions are forgotten smothered neglected Conscience speaketh no more but it writeth when it doth not speak and when the Mists of the Soul are a little cleared and scattered all is legible that which they thought was forgotten cometh to light and those old Convictions break out with violence to our horror and trouble Therefore flight them not 2. Do not rest in these Convictions Thus it may be with Reprobates they may be convinced of the best Way almost perswaded but not altogether The Young Man was not far from the Kingdom of Heaven he was near but never entred Some civil Men are upon the Borders of Grace Do not rest in this Estate How shall I know I am only convinced and not converted to God Answ. Thus 1. If Sin be discovered but not mortified if there be no endeavour to get it removed As a March-Sun raiseth aguish Vapors but cannot scatter them as when the Sun gets up into its height So Conviction discovers Sin but doth not help us to mortify it Rom. 7.9 For I was alive without the Law once but when the Commandment came Sin revived and I died 2. When we have Wishes but no Practice slight and cold Desires Oh when shall this sensual Heart be made Heavenly this worldly Heart put into a better frame but no serious looking after it nor waiting upon God that we may obtain these things we desire Balaam had his Wishes and good Moods Numb 23.10 Oh that I might die the death of the Righteous and that my latter end may be like his vellent sed nolunt they would and they would not empty Velleities they would fain have Grace but they will not be at the cost of continual attending upon God till he work it in their Hearts And they are ineffectual Glances Wishing without Working obtains nothing These are like early Blossoms in the Spring that put forth lustily but are soon nipt and never come to Fruit. 3. Negatives without Positives Men do not hate Christ nor the People of God but do they love them 1 Cor. 1â— 22 If any Man love not the Lord Jesus Christ c. It is not enough not to hate Christ but are your Hearts carried towards him So many do not oppose the Ministry of the Gospel Ay but they neglect the Message of the Gospel they content themselves with a few flying Thoughts about Christ Heaven and the Blessed Things that are to come like the glance of the Sun-beam upon a Wave Heb. 2.3 How shall we escape if we neglect so great Salvation It is not said if we contemn resist undermine it No they are not of that Rank but they are of a more plausible Rank and Sort of People they would countenance the Profession of Godliness but neglect the Duties of it There are two sorts of Men some are well-willers to good Things some open malicious Persecutors In some natural Hatred is more allayed tho all hate it but there is a despight in Neglect as the neglect of Things worthy and great argue a scorn and contempt as well as the malicious refusal To be neutral and cold indifferent to God and Sin is to be an Enemy 4. There is an inward Approbation many times without an outward Profession or without such a constitution of Soul as to chuse these things for our Portion Alas many that are convinced approve things that are Excellent Rom. 2.18 Thou knowest his Will and approvest the things that are more excellent being instructed out of the Law Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them An honourable esteem they had but they could not endure the severity of Discipline as being afraid because of the Case of Ananias who paid so dearly for a little dissembling So many are not
If Christ came to save sinners I am sinner enough for Christ to save creeping in at the back-door of a promise God hath opened the way for all if they perish 't is through their own default He hath sent Messengers into the World Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned And if you are within hearing the Gospel you have more cause to hope than to scruple Acts 13.26 To you is the word of salvation sent Not brought but sent Know it for thy good Job 5.27 And rowse up your selves what shall we say to these things Rom. 8.39 If God be for us who can be against us 4. Though weak in faith and love to God yet Christ died one for all The best have not a more worthy Redeemer then the worst of sinners Go preach the Gospel to every creature Exod. 30.15 The Rich and Poor have the same ransom 1 Cor. 1.2 Jesus Christ theirs and ours And Rom. 3.22 Even the righteousness of God which is by faith in Jesus Christ unto all and upon all that believe for there is no difference And 2 Pet. 1.1 To them who have obtained like precious faith with us A Jewel received by a Child and a Giant 't is the same Jewel So strong and weak faith are built upon one and the same righteousness of Christ. 2. Let us devote our selves to God in the sense of this love to walk before him in all thankful obedience Christ hath born our burden and in stead thereof offered his burden which is light and easie he took the curse upon him but we take his yoke Mat. 11.29 He freely accepted the work of Mediatour Heb. 10.7 Will you as freely return to his service SERMON XXVIII 2 Cor. 5.14 Then were all dead WE have handled the intensiveness of Christs love he died the extent how for all is to be interpreted now the fruit dying to sin and living to righteousness The first in this last clause Then were all dead not carnally in sin but mystically in Christ dead in Christ to sin In the Original the words run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not dead in regard of the merits of sin but dead in the merits of Christ for the Apostle speaketh here of death and life with reference and correspondence to Christs death and resurrection as the original pattern of them in which sense we are said to die when Christ died for us and to live when he rose again 2. He speaketh of such a death as is the foundation of the Spiritual life he died for them then were all dead and he died for them that they might live to him that died for them and rose again Our translation seemeth to create a prejudice to this exposition were dead in the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all died or all are dead that is to sin the World and self interesâ—s And besides it seemeth to be difficult to understand how all Believers were dead when Christ died since most were not then born and had no actual existence in the World and after they are converted they feel much of the power of sin in themselves Ans. They are comprized in Christs act done in their name as if they were actually in being and consenting to what he did In short they are dead mystically in Christ because he undertook it Sacramentally in themselves because by submitting to baptism they bind themselves and profess themselves ingaged to mortify sin Actually they are dead because the work at first conversion is begun which will be carryed on by degrees till sin be utterly extinguished Doct. That when Christ died all Believers were dead in him to sin and to the World 'T is the Apostles inference then were all dead The expression should not seem strange to us for there are like passages scattered every where throughout the Word 1. Therefore I shall shew you first that this truth is asserted in Scripture 2. I will shew you how all can be said to be dead since all were not then born and had no actual existence in the World 3. How they can be said to be dead to sin and the World since after conversion they feel so many carnal motions 4. What use the death of Christ hath to this effect to make us die to sin and the World 1. That this truth is asserted in Scripture To this end I shall propound and explain some places The first is 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 no longer serve sin In that place observe 1. The notions by which sin is set forth 'T is called by the names of the old man and the body of sin and simply and nakedly possibly by the old man natural corruption may be intended by the body of sin the whole mass of our acquired evil customs by sin actual transgression Or take them for one and the same thing diversly expressed in-dwelling sin is called an old man A man it is because it spreadeth its self throughout the whole man The Soul for Gen. 6.5 't is said every Imagination of the thoughts of his heart is only evil continually The Body Rom. 6.19 As you have yielded up your members Servants to uncleanness and to iniquity unto iniquity And 't is called an old man as grace is called a new man and a new creature and it is so called because it is of long standing it had its rise at Adams fall Rom. 5.12 Whereas by one man sin entred into the World and death by sin so that death passed upon all because all had sinned And it hath ever been conveyed since from Father to Son unto all descending from Adam Psa. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me So that 't is born and bred with us And Partly because in the godly 't is upon the declining hand and draweth towards its final ruine and expiration De jure 't is an old antiquated thing not to be cherished but subdued De facto 't is upon declining and weakning more and more And this old man is afterwards called the body of sin the whole Mass of habitual sins composed of divers evil qualities as the body of divers members this is our enemy 2. Observe in the place the priviledge that we have by Christs Death That our old man was crucified with him That is when Christ was crucified And the Apostle would have us know this and lay it up as a sure principle in our hearts the meaning is then there was a foundation laid for the destruction of sin when Christ dyed namely as there was a merit and a price paid and if ever our old man be crucified it must be by vertue of Christs death 3. Observe the way how this merit cometh to be applyed to us Something there must be done on Gods part in that expression that the body
till they fall into greater Small sins harden as well as great sins 't is hard to say which more Indeed at first little sins seem to awaken Compunction The prick of a Pin maketh a man start but a heavy blow stunneth him David when he cut off the Lap of Sauls Garment his heart smote him but when he fell into Adultery and Blood he was like one in a swoon This is true but then on the other side great Sins are more apparent and liable to the notice of Conscience but we neglect small sins and so inveterate Custom groweth upon us and we are insensibly hardened by a carelesness and constant neglect of those kind of sins yea sometimes more than by gross falls A surfeit or violent distemper maketh us run to a Physitian but when a disease groweth upon us by degrees we have death in our bowels e're we know it We take care to mend a great breach but a leak unespyed drowneth the Ship We have need alwayes to stand upon our watch Many great mischiefs would not ensue if we took notice of the beginnings of those distempers which afterwards settle upon us 6. The Omission of holy Duties and the want of a constant serious Exercise induces a secure careless temper of Spirit Solomon telleth us Prov. 19.15 Sloathfulness casteth into a deep sleep and the idle Soul shall suffer hunger Labour dispelleth the vapours and scattereth them but sloath and idleness maketh way for sleep 'T is true in the Soul The renewed part hath need of a great deal of spiritual Exercise to keep it awake much Prayer much hearing much fasting The Apostle saith Rom. 12 11. Not sloathful in business fervent in spirit serving the Lord. The way to be fervent in Duties is to be frequent in them Be much in action and in the exercise of Grace that you may be kept fresh and lively Wells are the sweeter for draining so is the Soul the more fresh and ready for every good work In Gifts we see if they be not traded with they rust and decay and fail so in Graces to him that hath shall be given He that uses his gifts well shall find them encreased The right arm is bigger and stronger and fuller of spirits than the left because more in use 7. Grieving the Spirit causeth him to suspend his quickning influence and then the Soul is in a dead and drowsie estate Though the Children of God dare not quench the Spirit yet they may grieve the Spirit Eph. 4.30 The Conscience of a renewed man after 't is wounded by gross sins may be a dead and stupified Conscience for a long time Witness David and Jonah 8. Immoderate Liberty in worldly things as worldly cares and fleshly delights Sobriety is necessary or a sparing medling with those worldly Comforts that do mightily indispose us for the Christian Warfare 1 Pet. 2.7 Luk. 21.34 Take heed your hearts be not overcharged with surfeiting and drunkenness Look as the multitude of gross vapours cast us into a sleep so do these delights and cares stupifie the Soul Psal. 119.37 Turn away mine eyes from beholding vanity and quicken thou me in thy way You will need quickning if you give way to vanity VSE Oh take heed of this Evil. Mark 13.26 Watch lest the Lord cometh suddenly and he finde you sleeping Would you have Christ come and find you in this case 1. Some are wholly in a state of spiritual Sleep To them the Lord speaketh Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light And of such the Apostle speaks 1 Cor. 15.3 4. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 'T is all reason and more than time that you should thorowly rouze up your selves from the condition of sin wherein you have gone 'T is a shame such should be among Christians such as snort still upon the bed of Security when the light of the Gospel shineth round about them Oh! when God calleth Awake and rise from the dead if not God may punish you by your own sin One of his heaviest judgments is a Spirit of slumber and deep sleep Rom. 11.8 And then what will the end of it be you may sleep but your damnation sleepeth not 2 Pet. 2.3 Certainly we should commiserate the case of such especially if they be related to us and seek to awaken them from the sleep of sin that they may be brought home to Christ. Oh poor careless Creatures they fear not God nor think of his wrath nor make preparation to stand before the Son of Man at his Coming 2. There are others apt to slumber now and then though for the main they have chosen the better part To these the Apostle speaks 1 Thes. 5.6 Thereâ—ore let us not sleep as do others but let us watch and be sober There is great need Our Adversary watcheth The Devil is observing all our motions and Postures if we fall asleep we are exposed as a Prey to him There are many that mind our spiritual harm If we had no Enemy without there is Hostis domesticus a bosom Enemy and we are prone as others to be hardned through the deceitfulness of sin Therefore you may not sleep as do others You have another Spirit in you and if you are Gods Children you have other obligations Rom. 13.11 'T is high time to awake out of sleep for your Salvation is nearer than when you first believed When you first gave your names to Christ you thought no labour too much no pains too great How vigilant and diligent then and will you sleep now Your course beginneth to draw to an end and you are almost ready to set sail for the other World that you may meet with Christ. Oh! now you have shaken off the sleep of sin shake off the sleep of sloath too shall we be drowsie and cold at last 1. I shall give you the Signs of this Sin 2. Motives against it 3. Directions to avoid it First The Signs 1. Senslesness in not discerning and weighing the things that befall us good or evil An Instance of the one we have Hos. 7.8 For she did not know that I gave her corn and wine and oyl The Lord is very liberal to us yet little notice is taken of it An Instance of the other we have Isa. 42.25 Yet he laid it not to heart In Mercies we neither consider their Author nor their End nor their Cause Their Author we are like Swine that eat the Acorns but never look up to the Oak from whence they fall 'T is said of the Church she hath doves eyes they peck and look upward VVe should see God in every Mercy A drowsie unattentive Soul heedeth it not but is swallowed up in present delights and enjoyments and looketh no further 'T is our Priviledge above the Beasts to know the first Cause Other creatures live upon God but are not capable of knowing
and sold all that he had and bought it Man would have something contentful that may be an everlasting ground of rejoycing to him 3. As to true happiness and eternal good when it is discovered to us our Inclinations to it are but weak and ineffectual Without grace we discern it but weakly for there is a great mist upon Eternity and the light of Nature being dim cannot pierce through it 2 Pet. 1.9 As a Spire at a distance men see it so that they cannot know whether they see it yea or no or as the blind man when his eyes were first touched by Christ he saw men walking like Trees Again we consider it but weakly the mind being diverted by other objects As when we see a man in a crowd we can hardly take notice of him so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan he biddeth him go and view the length and the breadth of it Gen. 13.14 15 16 17. So when he promiseth the Kingdom of Heaven he doth in effect speak the same to us For certain no man shall enter into that land of promise but he that hath considered it and well viewed it and can lay aside his earthly distractions sometimes to take a turn in the land of Promise But few do this few send their thoughts before them as Spies into that blessed Land and therefore it worketh so little upon them And we desire it but weakly the Affections being prepossessed and preingaged by things that come next to hand we conceive only a wish or a velleity for this happy Estate not a serious volition or a firm bent of heart and therefore we pursue it but weakly as Children desire a thing passionately but are soon put out of the humour They do not pursue it with that earnestness exactness and uniformity which is requisite The Soul of the Sluggard desireth and hath nothing Prov. 13.4 because his hands refuse to labour Prov. 21.25 So that this inclination to happiness is neither serious nor constant nor labourious These desires are but desires 4. If they like the End they dislike the Means Our Souls are more averse from the Means than from the End All agree in opinions and wishes about a supream and immortal Happiness yet there is a great discord in the way that leadeth to it not so much in opinion as practice Men like not Gods terms Esau would have the Blessing yet sold the Birthright Heb. 12.16 17. Indeed in things natural we do not expect the End without the Means but in things supernatural we do and so by refusing the Means we do separate the End Psal. 106.24 Heaven is a good place but 't is an hard matter to get thither so loath are we to be at the cost and pains We desire happiness not holiness God doth promote those things we naturally desire but still that we submit to those things we are naturally against Whatsoever maketh for our selves we are naturally more willing of than what maketh for the Honour of God Now if we will not submit to the one we shall not have the other We would all be pardoned and freed from the Curse of the Law and the Damnation of Hell but we are unwilling to let go the profit and pleasure that we fancy in Sin Secondly Why this is no more improved and why we make no better use of it There are four Causes of it 1. Ignorance To many the Object is not represented as to Heathens and to sottish Christians 2. Inconsideration Spiritual Objects must not only be represented but inforced upon the Will by the efficacy and weight of Meditation Psal. 1.3 3. Vnbelief They have not a sound perswasion of these Truths Heb. 11.13 They were perswaded of them and embraced them They had not a Ghess but a sound Belief 4. Vnsubjection of will Rom. 8.7 Because the carnal mind is enmity against God For it is not subject to the law of God neither indeed can be 'T is easier to cure their Errours than to mortifie their Affections VSE Oh do not rest in desiring to be happy there is no great matter in that the Damned would have the Door opened to them But desire Grace Psal. 119.5 Rom. 7.23 desire it prevalently so as not to be put out of the humour as Children would fain have something when they are in pain but are pleased with Rattles or any Toy If your vain Delights abate not this desire will do you no good Desire it so as to labour for it yea so as to make it your main business Psal. 27.4 yea to part with all for it Mat. 13.46 This is the way to be happy indeed Doct. 3. That 't is a dreadful misery to be disowned by Christ at his Coming I know you not 1. Consider who may be disowned Many that profess respect to Christ and may be well esteemed of in the Visible Church many that cry Lord Lord many that have eat and drunk in his presence There is a great deal of difference between the Esteem of God and the Judgment of the World Many whom we take to be forward Professors yea many that have great gifts and imployments in the Ministry and with great success Mat. 7.22 If only Pagans or only prophane Persons were damned or the opposite party to Christ it were another matter there were not such cause of fear But those of Christs Faction many that profess to know him but were never subdued by the power of his Grace Joh. 11.2 3 4. Christ doth not know because he doth not love them 2. The misery of being disowned 1. This disowning is the Act and Sentence of a Judge If it were the frown of a bare Friend in our misery it even cuts the Heart in sunder but when a neglected Saviour shall become an angry Judge when his favour hath been slighted long then he will stir up all his wrath When 't is kindled but a little blessed are all they that put their trust in him Psal. 2.12 2. 'T is the disappointment of an Hope They supposed he meant to own them and therefore put in their Plea There is an hope that will leave ashamed Rom. 5.5 3. 'T is the Cause of all other Misery Poena damni maketh way for poena sensus Here we care not for him so long as we can be well without him It may be now you esteem it nothing to have a frown from Christ in the day of his patience but then Depart ye cursed VSE Oh let this make your more serious for the time to come Do not grieve the Spirit any longer Eph. 4.30 Do you receive and own Christ when others refuse him and you will be owned by Christ Luk. 12.8 9. And I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God But he that denyeth me before men shall be denyed before the Angels of God SERMON X. MATTH XXV v.
an Acquâ—efcency in Gods Providence though our Talents be not so large 2. Let it quicken those that have received greater Gifts than others to do so much the more good with them you are more bound and that which God will accept from others he will not from you If you have many Ordinances and means of Improvement you should get the more Grace Heb. 6.6 7. and Mat. 11.22 23 24. You are deeper in the State of Condemnation if you do not bring forth Fruit proportionable to the means of Salvation if greater Abilities you must give God the more Glory if a greater Estate you must be richer in good Works 1 Tim. 6.7 8. For you to shut up your Bowels 1 John 3.17 How dwelleth the Love of God in you Potentes potenter cruciabuntur Mighty shall be the Destruction of the Mighty if we have greater Mercies there is greater Duties and greater Duties greater Sins and greater Sins greater Judgments Surely if men had any Sense of their Accounts those that have much to answer for would have more Trouble Doct. III. Among those that have received Talents all are not alike Fruitful I shall handle the Point with respect to the Context we have in hand 1. Though but one be mentioned yet the Number of Vnfaithful ones is very great In Parables the Scope must be regarded Now the general Scope is to shew that as the Virgins are not all admitted so all the Servants of the House not accepted in the Parable Indeed two of the Servants are Faithful one unfaithful We cannot conclude thence that the Number of those that used their Talents well should be greater than of those that hid them or neglected the Improvement of them as in the former Parable that the Number of the Foolish shall be just equal with the Number of the Wise or in the Parable of the Wedding Garment that but one shall come to the Gospel-feast unprepared No the Ornament of that Scheme and Figure which Christ would make use of to signify his mind required it should be so expressed For since our Lord to avoid Perplexity and Confusion would mention but three Servants 't was fit that one should be an instance of eminent Faithfulness and Service another of Service in a lower degree that the meanest may not be discouraged and the other should represent the unfruitful ones Now Experience sheweth they are more than one to two yea more than ten to one much the far greater Number Oh how few are there even of those that hold much from God that return him ought of Love and Service The Idle and Unprofitable ones are found every where in all Ranks and Conditions of men 2. Observe He that had but one Talent is represented as the Vnfaithful One and that with good Advice If the Example of Reprobation and Punishment had been put in the Servant that had five Talents or two Talents we might have thought that men of eminent Gifts Rank Quality and Employment in the Church shall be called to an Account and punished for their Neglect No but as our Lord hath laid it it reacheth his full Scope and Purpose For in the instance of the Servant that had but one Talent those that had five and two may easily know how much sorer Punishment shall light upon them if he that had least be called to such a strict Reckoning for his Non-improvement However this we may observe That he that had the least Gift was Unfaithful to be sure those that have most Spiritual gifts do usually improve them and the rest are left without Excuse 3. Observe His Crime is he went and digged in the Earth and hid his Lords Money Men dig in the Earth to find Metals and Talents not to hide them there Mark 't is not said he did imbezzle his Talent as many waste their Substance in riotous Living quench brave parts in excess sin away many precious Advantages of Ordinances and Education and powerful Convictions No he did not imbezzle his Talent but hid it Mark again he did not Misimploy his Talent as some do their Wealth others their Wit to scoff at Religion or to put a Varnish on the Devils Cause their Power to Oppress and crush the good The precious Gifts that many have are like a Sword in a mad-mans hand they use them to hurt and mischief No no such thing is charged upon this evil and naughty Servant 'T is Fault enough to hide our Talents though we do not abuse them That you may conceive of this I shall shew you 1. His Sin in hiding his Lords Money 2. What may be the Cause of it in those that imitate him First 'T was a Sin Partly because 't was against the command of his Master In Luke 19.13 He gave them a Charge Occupy till I come Partly because 't was against the end of the Distribution of the Talents to keep Money unprofitably by us is a loss 't was made for Commerce so were Gifts given us to profit withall scattered into several hands to bring in some encrease to the Lord and Owner Partly because 't was against the Example of his Fellow-Servants who were industrious and careful to comply with their Charge 2 Cor. 9.2 Your Zeal hath provoked very many And partly as his Obedience and Account would have been easier as 't is more easie to give an Account of a small Sum than a greater as there is less Trouble less Danger so his Refusal is less excusable And partly as 't was an Abuse of his Masters Patience 't was long e'er he called him to a Reckoning God will bear long with us in Infancy Childhood and Youth but he will not bear alwayes if we do not bethink our selves at last our Account is hastened and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory the good of others and their own Salvation Secondly What may be the Causes of such like Unfaithfulness Men are taken off from Improving their Talents First Sometimes by a sloathful Laziness and should that hinder us especially us that are Servants to God what man can endure an idle Servant though he should not whore and steal yet if he do not his work you put him away Every thing in the World costs Diligence and shall not we be diligent in our Masters Work How will men labour for a small Reward in the World and is not Heaven worth our most industrious Care shall not we be hard at work 1 Cor. 15.58 The Reward is still propounded to the diligent 1 Cor. 3.8 Every man shall receive his Reward according to his own Labour 2 Cor. 9.6 He that soweth sparingly shall reap sparingly Idleness is its own Punishment An idle man is a Burden to himself like a man buryed alive When 't is Morning would God it were Evening He Contracts Distempers a Key seldom turned rusts in the Lock standing Pools are apt to putrify David when he was idle fell into those foul Faults An idle
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren 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 rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
Vers. 31. we have 1. The Person who shall be the Judge The Son of Man 2. The Manner of his Coming It shall be August and Glorious Where note 1. His Personal Glory He shall come in his Glory 2. His Royal Attendance And all the Holy Angels with him 3. His Seat and Throne Then shall he sit upon the Throne of his Glory First the Person is designed by this Character and Appellation The Son of Man He is called so to shew that he is True Man and descended of the present Race of Men He might have been True Man if God had framed his Substance out of nothing as he did Adam out of the Dust of the Ground And this Title is given him here as in many other Places when the last Judgment is spoken of as I shall shew you by and by 1. Partly to Recompense his foregoing Humiliation or despicable Appearance at his First Coming 2. Partly because of his Second Coming He shall appear visibly in that Nature as he went from us Act. 1.11 In like manner c. Christ shall come in the Form of a Man but not in the same humble and mean Appearance as now when he spake these things to them For 't is added for the manner 1. For his Personal Glory He shall come in his Glory Not in the Form of a Servant but becoming his present State All Infirmities shall be removed from his Soul and Body 'T is not a borrowed Glory but he shall come in his own Glory 'T is said Matth. 16.27 The Son of Man shall come in the Glory of his Father Here in his own Glory The Son of Man and the Son of God is only one Person and his Glory as God and his Father's Glory is the same So that He shall come in his Glory noteth either 1. His Divine Power and Majesty which shall then conspicuously shine forth Or 2. The Glory put upon the Humane Nature and so it will note his plenary Absolution as our Surety The Father sendeth him from Heaven in Power and great Glory He appeareth without Sin Heb. 9.28 He doth not say They that look for him shall be without Sin but He shall appear the second time without Sin unto Salvation That is fully discharged of our Debt First He came in carnem He shewed himself in the Nature of Man to be judged Then in carne He shall shew himself in the Nature of Man to judge the World At his First Coming he was holy yet in the Garb of a Sinner we judged him as one forsaken of God His Second Coming shall make it evident that he is discharged of the Debt he took upon himself 2. His Royal Attendance The Angels shall attend him both to honour him and to be employed by him 3. His Royal Posture He shall sit upon the Throne of his Glory A glorious Throne beseeming the Son of God and the Judge of the Quick and the Dead shall be erected for him in the Clouds Such as none can imagine how glorious it shall be till they see it Secondly The next thing that is offered in these words is The presenting the Parties to be judged And there you may take notice 1. Of their Congregation And before him shall be gathered all Nations 2. Their Segregation And he shall separate them one from another as a Shepherd divideth his Sheep from the Goats In the Segregation we have 1. The ordering them into two several Ranks and Companies Sheep and Goats Vers. 32. 2. As to Posture and Place Vers. 33. And he shall set his Sheep on the Right Hand and the Goats on his Left Not only a Separation as to Crhist's Knowledge and discerning them but a Separation in Place I begin with the first Branch The Appearance and sitting down of the Judge Two Points I shall observe 1. Doct. That the Iudge of this World is Iesus Christ. 2. Doct. That Christ's Appearance for the Iudgment of the World shall be Glorious and full of Majesty For the first Point That Iesus Christ is the Worlds Iudge 1. Here I shall enquire why he is Judge 2. In what nature he doct act or exercise this Judgement whether as God or Man or both First Let us enquire how Christ cometh to be the Worlds Judge and with what Conveniency and Agreeableness to Reason this Honour is put upon him To a Judge there belongeth these four things 1. Wisdom 2. Justice 3. Power and 4. Authority 1. Wisdom and Vnderstanding by which he is able to judge all Persons and Causes that come before him according to the Rules and Laws by which that Judgment is to proceed For no Man can give Sentence in a Cause wherein he hath not Skill both as to matter of Right and Wrong and sufficient Evidence and Knowledge as to matter of Fact Therefore in ordinary Judicatures a prudent and discerning Person is chosen 2. Justice is required or a constant and unbiassed Will to determine and pass Sentence ex aequo bono as Right and Truth shall require He that giveth wrong Judgment because he doth not accurately understand a thing is imprudent which in this business is a great Fault But he that doth rightly understand a Matter and yet is byass'd by perverse Affections and Aims and giveth wrong Judgment in the Cause brought before him that is highly impious and flagitious Therefore the Judge must be Just and incorrupt 3. Power is necessary that he may compell the Parties judged to stand to his Judgment and the Offenders may receive their due Punishment For otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn Pageantry 4. There is required Authority For otherwise if a Man should obtrude himself of his own accord they may say to him Who made thee a Judge over us Or if he by meer force should assume this Power to himself the Parties impleaded have a pretence of Right to decline his Tribunal and appeal from him Certainly he that rewards must be Superiour and much more he that punisheth For he that punisheth another bringeth some notable Evil and Dammage upon him but for one to bring Evil upon another unless he hath right to do it is unjust Therefore good Authority is required in him that acts the Part of a Judge These things as they stand upon evident Reason and are necessary in all Judicial Proceedings between Man and Man so much more in this great and solemn Transaction of the Last Judgment For this will be the greatest Court that ever was kept both in respect of the Persons to be judged which shall be all Men and evil Angels high and low small and great rich and poor Princes and Subjects and in respect of the Causes that shall be produced the whole Business of the World for six thousand Years or thereabouts or the Retributions made which shall be Punishments and Rewards of the highest Nature and Degree because Everlasting And therefore there must be a Judge sought
Being and of an Essence finite and limited their acts are more comprehensible 3. There may be a third Reason imagined why the Angels should come to this Judgment which will give us an occasion for handling A Question Whether they shall be judged yea or no I answer For the good Angels I think not For the bad the Scripture is express and plain 1. For the good Angels 't is clear by what hath been said already that they shall be present at this action not to be judged but to bring others to Judgment as Officers not as Parties I suppose this if men had continued in their Innocency and Integrity of their Creation such a day of universal Judgment had been needless for then there had been none to be Condemned because none had sinned the Covenant of God would have been enough to have secured their Happiness so the good Angels continuing in that state wherein they were Created there is nothing doubtful about them that needeth any judiciary Debate and discussion and being already confirmed in the full fruition of God and Happiness as to their whole nature their estate is not to be put to any tryal whereas good men though their Souls be in Heaven yet their Bodies are not admitted there some part of them as yet lyeth under the effects of sin and their glorification is private and Gods goodness as yet hath not been manifested to them in the eyes of all the world nor their uprightness sufficiently vindicated therefore a Judgment needeth for them but not for the Angels who were never as yet censured and traduced in the world and they in their whole nature and person enjoy most absolute felicity in Gods heavenly Sanctuary No such great change will happen to them after the Judgment as happeneth to the Saints when their whole persons are taken into glory 'T is true they have a Charge and Ministry about the Saints Heb. 1.14 But of that Ministry and Charge they give an account daily in the sight of God to whom they do approve themselves in it So that there is no cause for further inquisition concerning that thing there being no necessity of Judgment concerning them I think they shall not be Judged 2. For the evil Angels the Scripture is express 1 Cor. 6.3 Know ye not that we shall Judge Angels That is as evil Men so evil Angels So 2 Pet. 2.4 Goâ— spared not the Angels that sinned but cast them down to Hell and delivered them into Chains of Darkness to be reserved to the Judgment of the great Day Though they are imprisoned in the Pit of Hell yet reserved for further Judgments God's irresistible Power and terrible Justice over-ruleth tormenteth and restraineth them for the present These are the Chains of Darkness yet there is a more high measure of Wrath that shall light upon them at the Day of Judgment Where any Accession or considerable Increase shall be made either to the Happiness or Punishment of any Creature there that Creature shall be judged Now there is no such considerable Alteration or increase of Happiness to good Angels as to Men And on the other side there is a considerable Alteration as to wicked Angels Matth. 8.20 Art thou come to torment us before the time They know there is a Time coming when they shall be tormented more than they are yet And besides God's Justice was never publickly manifested and by any solemn Act glorified as to the Punishment of the evil Angels for their Rebellion against him but was reserved for this Time Besides as God would now receive into Glory the Good and Holy among Men and therefore would first begin with their Head which is Christ sending him in Power and great Glory so on the other side when God would punish the Disobedient he would begin with condemning their Head who is the Devil and is first cast into Hell as a Pledge of what should light upon all those that follow him and are seduced by him I could say more but I forbear Thirdly There remaineth one Circumstance in the Text and that is Christs Throne of Glory which because it is wholly to come and not elsewhere explained in Scripture we must rest in the general Expression The Cloud in which he cometh possibly shall be his Throne Or if you will have it further explained you may take that of the Prophesie of Daniel Chap. 7.9 10. I beheld all the Thrones were cast down and the Ancient of Dayes did sit whose Rayment was white as Snow and the Hair of his Head like the pure Wooll His Throne was like the fiery Flame and his Wheels as burning Fire A â—iery Stream issued and came forth from him Thousands ministred unto him and ten thousand times ten thousand stood before him The Judgment was set and the Books were opened I cannot say this Prophesie is intended of the Day of Judgment but as they said of the Blind Man Joh. 9.9 Either 't is he or it is very like him so this is it or very like it And in the General you see it describeth that which is very Glorious Or you may conceive of it by the Description of Solomon's Throne 1 King 10.18 19 20. Moreover the King made a great Throne of Ivory and over-laid it with the best Gold The Throne had six Steps and the Top of the Throne was round behind and there were Stayes on either side of the Place of the Seat and two Lyons stood behind the Staâ—es And twelve Lyons stood on the one side and on the other upon the six Steps There was not the like made in any Kingdom It was high and dreadful but not worthy to be a Foot-stool to this Tribunal The VSE of all is Exhortation To press you to propound this Truth 1. To your Faith 2. To your Fear and Caution 3. To your Love 4. To your Patience 5. To your Hope That all these Graces may be the more exercised upon this occasion that you may believe it and consider it 1. Propound it to your Faith be perswaded of it We are so occupied in present things that we forget or do not mind the future And Men that are in love with their Lusts and Errors love to be ignorant of those Truths the Knowledge whereof might disquiet them in following those Lusts 2 Pet. 3.5 This they are willingly Ignorant of But we had need to call upon you again and again to believe these things that the Lord Jesus shall come in his Glory with his Angels They that are Slaves to their Lusts strongly desire an Eternal Enjoyment of the present World and labour to banish out of their Hearts the Thoughts of the Day of Judgment The sound Belief of it is not so much encountred with Doubts of the Understanding as the Lusts and Inclinations of their carnal and perverse Hearts But Beloved I hope it will not be tedious to you to tell you again and again of these things and to press you to rest your Hearts upon them
on his head nor the Entertainments made him when he lived upon earth but the feeding and cloathing of his hungry and naked Servants The greatest part of Christians never saw Christ in the Flesh But the Poor they have alwayes with them Kindness to these is Kindness to him Again Among these he doth not mention the most Eminent the Prophets and Apostles or the great Instruments of his Glory in the World but the least of his Brethren even those that are not only little and despicable in the esteem of the World but those that are little and despicable in the Church in respect of others that are of more eminent Use and Service Again The least Kindness shewn unto them Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold water in the name of a Disciple verily I say unto you he shall in no wise lose his reward He had spoken before of kindness to Prophets and righteous Men Men of Eminent Gifts and Graces then ordinary Disciples among these the least and most contemptible either as to outward Condition or State of Life or to Use and Service and it may be inward Grace Now all this sheweth what value Christ sets upon the meanest Christians and the smallest and meanest Respect that is shewed them The smallness and meanness of the Benefit shall not diminish his Esteem of your Affection any thing done to his People as his People will be owned and noted When the Saints that newly came from the Neglects and Scorns of an unbelieving World shall see and hear all this what cause will they have to wonder and say Lord who hath owned thee in these Alas in the World all is quite contrary Let a Man profess Christ and resemble Christ in a lively manner and own Christ thoroughly presently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set up for a Sign of Contradiction and that not only among Pagans but Professing Christians yea by those that would seem to be of great note in the Church as the Corner-stone was refused by the Builders 1 Pet. 2.7 And therefore when Christ taketh himself to be so concerned in their Benefits and Injuries they have cause to wonder Christ was in these and the World knew it not 3. At the Greatness of the Reward That he should not only take notice of these Acts of Kindness but so amply remunerate them In the Rewards of Grace God worketh beyond humane Imagination and Apprehension 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things God hath prepared for them that love him We cannot by all that we see and hear in this World which are the Senses of Learning form a Conception large enough for the Blessedness of this Estate Enjoyers and Beholders will wonder at the Grace and Bounty and power of their Redeemer 'T is transcendent hyperbolical weight of Glory 2 Cor. 4.17 Where is any thing that they can do or suffer that is worthy to be mentioned or compared with so great a Recompence When these Bodies of Earth and Bodies of Dust shall shine like the Stars in Brightness these sublime Souls of ours see God face to face these wavering and inconstant Hearts of ours shall be immutably and indeclinably fastned to love him and serve him and praise him as without Defection so without Intermission and Interruption and our Ignominy turned into Honour and our Misery into everlasting Happiness Lord what Work of ours can be produced as to be rewarded with so great a Blessedness VSE That which we learn from this Question of theirs supposed to be conceived upon these Grounds is 1. An humble Sense of all that we do for God The Righteous remember not any thing that they did worthy of Christ's Notice and we should be like-minded Nehem. 13.22 Remember me O my God concerning this also and spare me according to the Greatness of thy Mercy When we have done our best we had need to be spared and forgiven rather than rewarded On the contrary Luk. 18.11 The Pharisee stood and prayed thus to himself God I thank thee that I am not as other Men are Extorioners Vnjust Adulterers or even as this Publican And those Isa. 58.3 Wherefore have we fasted say they and thou seest not wherefore have have afflicted our Souls and thou takest no Knowledge They challenge God for their Work None more apt to rest in their own Righteousness than they that have the least Cause Formal Duties do not discover Weakness and so Men are apt to be puffed up they search little and so rest in some outward things 'T is no great Charge to maintain painted Fire The Substantial Duties of Christianity such as Faith and Repentance imply Self-humbling but external things produce Self-exalting They put the Soul to no stress Loaden Boughs hang the Head most so are holy Christians most humble None labour so much as they do in working out their Salvation and none so sensible of their Weaknesses and Imperfections Old Wine puts the Bottles in no danger there is no Strength and Spirits left in it So do formal Duties little put the Soul to it On the other side they are conscious to so many Weaknesses as serious Duties will bring into the View of Conscience and have a deep Sense of their Obligations to the Love and Goodness of God and a strong Perswasion of the Blessed Reward None are so humble as they They see so much Infirmity for the present so much Obligation from what is past and such sure Hope of what is to come that they can scarce own a Duty as a Duty None do Duties with more Care and none are less mindful of what they have done They discern little else in it that they contribute any thing to a good Action but the Sin of it This is to do God's Work with an Evangelical Spirit doing our utmost and still ascribing all to our Mediator and blessed Redeemer 2. What Value and Esteem we should have for Christ's Servants and Faithful Worshippers Christ treateth his Mystical Body with greater Indulgence Love and Respect than he did his Natural Body for he doth not dispense his Judgment with respect to that but these He would not have us know him after the Flesh 2 Cor. 5.16 Please our selves with the Conceit of what we would do to him if he were alive and here upon Earth but he will judge us according to the Respect or Disrespect we shew to his Members even to the meanest among them To wrong them is to wrong Christ Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Churches Trouble goes near his Heart which in due time will be manifested upon the Instruments thereof To sleight them is to sleight Christ He that despiseth you despiseth me To grieve and offend them is to grieve and offend Christ. Matth. 18.10 Take heed that ye despise not one of these little Ones for I say unto you That in
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
belongeth to them that are of full Age who by reason of use have their Senses exercised to discern both Good and Evil. 2. That Fundamentals in the Scripture are clear and certain God hath not left us in the dark but pointed out a clear way to Heaven of Faith and good Works Ephes. 2.10 We are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them It is a disparagement to the Word to make it an uncertain Rule The Way to Heaven is beaten and we may observe the Track and Foot-prints of the Flock It is a good Observation of Chrysostom That the Saints do not complain of the darkness of the Scripture but of their own Hearts Open thou mine Eyes not make a new Law 3. These necessary Doctrines must be entertained without doubt and hesitancy It is dangerous when Foundation-stones lie loose We are pressed to stand fast in the Faith 1 Cor. 16.13 and to hold the Profession of it without wavering Heb. 16.23 Not to enquire after the Gods of the Nations Deut. 12.30 and Gal. 1.8 Though an Angel from Heaven should preach any other Doctrine to you than that which ye have heard let him be accursed The notion of new Light chiefly aimeth at undermining the old Doctrine of the Scriptures For the main of Religion a Man should be setled above doubt and contradiction Till we have certainty there cannot be Grace the Soul is not brought under the Power of Truth for things that are controversial have no efficacy and force The great hindrance of Saving-knowledg is that natural Atheism and those habituated Doubts which are found in the Heart 4. We must be zealous for lesser Truths when we have received them upon certain Grounds Every piece and parcel of Truth is precious a little Leaven of Error is dangerous Gal. 5.9 A little Leaven leaveneth the whole Lump Error fretteth like a Gangrene and grows still higher and higher Men think it is enough to be careful of Fundamentals all other Knowledg is but Scientia Oblectans for delight not safety Oh it is dangerous to stain the Understanding though you do not wound it There are Maculae and Vulnera Intellectûs It is dangerous to be wanton in Opinions that seem to be of a smaller concernment Men that play with Truth leave themselves open to more dangerous Errors Some say Fundamentals are few believe them and live well and you are saved This is as if a Man in building should be only careful to lay a good Foundation no matter for Roof Windows or Walls If a Man should untile your House and tell you the Foundation the main Butteresses are safe you would not be pleased Why should we be more careless in Spiritual Things 5. Take up no Practices nor Principles but upon full conviction This imposeth a necessity of often change or at least of frequent doubting Men do not search but act out of blind Obedience and then they are liable to seduction 1 Thess. 5.21 Prove all things hold fast that which is good It is a pertinacy not a constancy when I have no clear warrant A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him with meekness and fear 1 Pet. 3.15 otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts and answer the Sophister in our own Bosoms 2. Observe That no Knowledg is sufficient to Life Eternal but the Knowledg of God and Christ. I am to prove 1. No other Knowledg is sufficient 2. How far this is enough for such an End and Purpose The Scripture asserts both for the words are exclusive and assertive there is no other Knowledg and this is sufficient 1. No other Knowledg is sufficient to Life Eternal I shall prove it by two Arguments 1. Out of Christ we cannot know God The Gentiles had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that was known of God Rom. 1.19 20. which served to leave them without excuse but not to save their Souls The Apostle instanceth in such Attributes as are obvious but more terrible than comfortable as Eternity Power c. They had some loose thoughts of his Godhead and Power but no distinct view of his Essence that is reserved for the Scriptures The Scriptures are the Picture of Christ and Christ is the Image of the Father 2 Cor. 4.4 Lest the Light of the glorious Gospel of Christ who is the Image of God should shine upon them God never made out himself to the World in that latitude and greatness as he hath done to the World in Christ. In Christ's Person and Kingdom the Majesty of God is known in the Divine Power of his Operations the strength of God in the excellency of his Benefits the Love of God The wisest Heathens that had no other Glass than the Book of the Creatures whereby to dress up their Apprehensions could only see a first Cause a first Mover a Being of Beings some great Lord and Governor of the Order of the World whom they mightily transformed and misfigured in their Thoughts they knew nothing distinctly of Creation and Providence of the Nature of Worship which is necessary for whosoever is saved must not only know God's Essence but his Will for otherwise we shall but grope as the Heathens did Acts 17.27 That they should seek the Lord if haply they should feel after him and find him We cannot seek him to satisfaction 2. Without Christ no enjoying of God It must be such a Knowledg as bringeth God and the Soul together Now between us and him there is a great Gulph all gracious Commerce is broken off between God and the fallen Creature John 14.6 No Man cometh unto the Father but by me No free Trade unto Heaven but by Jacob's Ladder John 1.51 Hereafter you shall see Heaven open and the Angels of God ascending and descending upon the Son of Man There is no Access but by Christ and so no Salvation but by him Acts 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved In the fallen State of Man there is need of a Mediator in Innocency we might immediatly converse with God God loved his own Image What could a just and holy Man fear from a just and holy God But now that of God's Creatures we are made his Prisoners we can expect nothing of Mercy because he is just Guilty Nature presageth nothing but Evil. Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death The great Question of the World is Wherewith shall I appease him to give his Justice content and satisfaction Mich. 6.8 In all the Inventions of Men they could never find out a sufficient Ransom to expiate Sin to reconcile God to sanctify humane Nature that we might have commerce with Heaven 2.
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
Father in his Doctrine Both which are Arguments they that have made such progress are to be respected and I that have been faithful have deserved it in their behalf I shall first open the words Now. Heretofore they were ignorant but now I can say this for them they have known c. as a School-master when he hath taught a Child looketh for his Reward when the Work is done They have known Things above Reason are known by Faith and Revelation by my Teaching and Illumination they are brought to conceive and acknowledg it for he saith before I have manifested thy Name to the Men that thou gavest me out of the World That all things whatsoever thou hast given me It doth not refer to what he had received from God by Eternal Generation as the only begotten Son of God but to what he had in Commission as Mediator and he saith all things whatsoever as implying his Authority over the World Vers. 2. Thou hast given him Power over all Flesh His Interest in the Elect Thine they were thou gavest them me Vers. 6. His Doctrine it was given him in charge by the Father Christ taught no other Doctrine but what he received from his Father John 7.16 My Doctrine is not mine but his that sent me It was not of his Invention but delivered according to the Instruction received from his Father His Power to work Miracles that it was not by Magical Imposture or the help of the Devil but by the Power of God The Pharisees would not believe it Luke 11.20 If I by the Finger of God cast out Devils no doubt the Kingdom of God is come upon you Mat. 12.28 If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you The imposition of the Mediatory Office John 6.69 We believe and are sure that thou art that Christ the Son of the Living God John 1.41 We have found the Messias which is being interpreted the Christ. The union of the two Natures That I came out from thee and was sent from thee Vers. 8. And the Apostles knew this Mat. 16.16 Simon Peter answered and said Thou art Christ the Son of the Living God The Apostles knew Christ to be very God and very Man in one Person the Vail of his Humane Nature and natural Infirmities did not hinder their Eyes from seeing him Are of thee That is ratified by thee as the Supream Judg invented or found out by thee as the Supream Author all is from thy Soveraign Favour and Gracious Decree flowing from thee as the Supream Cause and Power Of thee as an Author of thee as a Cause of thee as a Judg. Observations 1. Observe Christ's faithfulness to his Father in two things In revealing his Mind In referring all Things to his Glory In revealing his Mind he acted according to his Instructions The Doctrine is not mine but his that sent me John 12.50 Whatsoever I speak even as the Father said unto me so I speak In referring all things to his Glory John 7.18 He that speaketh of himself seeketh his own Glory but he that seeketh his Glory that sent him the same is true and no Vnrighteousness is in him Now if we would glorify God we should learn of our Lord and Master not speak from our own Fancy nor to our own Ends either way we may be false Prophets when we speak false Doctrine or for wrong Ends the one leads the People into Error the other into Formality or a dead powerless Course Though usually both are coupled together Acts 20.28 There shall arise from among you Men speaking perverse things to draw Disciples after them Perverse Doctrine and a perverse Aim are seldom severed as a Bow that is warped can hardly shoot right Vse 1. Be perswaded of the Truth of what you deliver and look to your Aims the best of us know but in part and are apt to err and we are renewed but in part and are apt to warp and to look asquint on our own Interests little do you know what struglings we have to satisfy our own Souls and then regulate and guide our Aims 2. It is useful also to Hearers If you would glorify God you must learn of Christ not live according to your own Wills nor for your own Interests The End falleth under a Rule as well as the Action You are not to be led by Fancy but Scripture not to aim at your own Profit but God's Glory It is hard to say which is worst to baulk the Rule or pervert the End He that doth Evil with a good Aim maketh the Devil serve God though ignorantly and sinfully but he that doth good with an evil Aim maketh God serve the Devil You make me to serve with your Iniquities It is sad to wrong God as the highest Soveraign by breaking a Law upon any pretence whatsoever and it is worse to wrong God as the utmost End the one is the effect of Ignorance the other of Disobedience Natural Light sheweth that the supream Cause must be the utmost End A Man may err in a positive Law but this is the standing Law of Nature and Reason that all our Endeavours should be to God 2. Observe The Proficiency of the Apostles in Christ's School they knew that all things whatsoever was given him was of God At first they were rude and ignorant and Christ saith Now they know And they had many Disadvantages they were conscious to all the natural weaknesses which Christ discovered in his Conversation his Hunger Thirst Weariness and yet they have known c. How did they come to know this I Answer Partly by the Internal Light of the Holy Ghost Mat. 16.16 Thou art Christ the Son of the Living God Vers. 17. And Jesus answered Blessed art thou Simon Bar-jona for Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven The Saving-Knowledg of Christ's Person and Offices cannot be gotten but by special Revelation from God we must see God as we see the Sun by his own Beam and Light Partly by the consideration of his Miracles in which some Beams of the Godhead did shine forth and by which his Humane Nature was as it were counter-ballanced John 3.2 Rabbi we know that thou art a Teacher come from God for no Man can do these Miracles that thou dost except God be with him Partly by special observation of the singularity and excellency that was in Christ's Person his Conversation Miracles Doctrine which made his Testimony more valuable and in a rational way served to beget respect to him and an humane belief that he was a Person of great Holiness and strict Innocence without partiality Mark 12.14 Master we know that thou art true and carest for no Man for thou regardest not the Person of Men but teachest the Way of God in Truth With such Fidelity as to God He came not in his own Name John 5.42 I am come in my Father's Name With such
how much the Church would need this Blessing Divisions will arise an Evil most unsuitable to Christianity and yet the evil Genius that hath attended it partly through Satan's Malice he cannot else hold the Empire and Title to the World he is not only Prince of the Power of the Air but the God of this World God permitteth him in his righteous Judgment not only to have a great Power over the Elements but to rule in the Hearts of Men. Now he could not keep his own nor prevail against the Church were it not for Divisions As Cyrus in Herodotus going to fight against Scythia coming to a broad River and not being able to pass over it cut and divided it into divers Arms and Sluces and so made it passable for all his Army This is the Devil's Policy he laboureth to divide us and separate us into divers Sects and Factions and so easily overcometh us Christ knew that the envious Man would sow Tares Partly through Weakness and Imperfection of Knowledg divers Men may agree in one Aim and yet not in one Way The Apostle saith which indeed is the great Canon and Rule of Charity when it is rightly understood and applied Phil 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same Rule let us mind the same thing I observe there That among the godly because of Difference of Light especially in times of Reformation there will be difference of Judgment tho they agree in the same Aim As when divers Physicians are sent for to sick a Person some think that the best way to cure the sick Person is to take away all the corrupt Blood at once others think it best to take it away by little and little here is a Difference in Judgment but yet the Aim is the same all intend the good of the sick Party So it is in curing a sick Church some are for taking away all and beginning upon a new Foundation others for a regular Reformation to try all ways and all means of Recovery this is a Difference Or rather thus When an House is on fire some are for pulling it down others are for quenching it and letting the Building stand it requireth a present Remedy and in this hurly burly the Master's Voice is not always heard So it is in Reformation of inveterate Errors and Customs that have crept into the Church there is a Difference of Judgment about the Cure and God's Voice in the Confusion is not always heard Partly through vile Affections Man's Nature is very prone to Discords out of Pride worldly Interests desire of Precedency Envy of one anothers Reputes irregular Zeal all these make us touchy Some are of a salt and fiery Humour like Flax and Gunpowder the least Spark catcheth and setteth them into a Flame Much Experience hereof we have in these Dog-days of the Church wherein every one is barking and biting at one another whereby Christ is exceedingly dishonoured and the Cause of Religion much disadvantaged Therefore that there might be some Sparks of Love kept alive in the Church is Christ so earnest with the Father Let them be one 3. That we might know that Unity among Believers is a possible Blessing It seemeth many times past hope and that it were as good to speak to the Winds to be still as to Men's Prejudices and boisterous Affections Ay but there is Hope Christ hath prayed for it and his Prayers are as good as so many Promises John 11.42 I know that thou hearest me always This is a Fountain of Comfort and Hope 4. To encourage us to pray for it Endeavours with Men are without Fruit and Success but let us ply the Throne of Grace more and learn of Christ to go to our Heavenly Father and wrestle with him in Supplications In one place it is said Rom. 12.18 If it be possible as much as in you lies live peaceably with all Men. Fac quod tuum est we must do whatever is possible but we are not in the place of God 2 Thes. 3.16 The God of Peace give you Peace always by all means It seems as if a small matter would set all right but we have it not in our Power a little Light a little Love a little Light to make the Prejudices vanish a little Love to conquer Animosities But God alone must do the Work he can bow Men's rugged and crooked Spirits Isa. 11.6 7. The Wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Suckling together and a little Child shall lead them and the Cow and the Bear shall feed their young ones shall lie down together and the Lion shall eat Straw like the Ox. It is an Allusion to the Beasts in the Ark where all Enmity was taken away they were all tame So the Gospel can meeken the Heart Not that so disagreeing Tempers shall remain in the Christian Church which tho the ravenous Disposition of some did cease would make a motley Company and as the Prophet speaks like a speckled Bird but besides the Extinction of noxious Qualities all shall be governed by the same Spirit of Truth and Holiness 4. Christ died for this End Ephes. 2.14 15 16. He is our Peace who hath made both one and hath broken down the middle Wall of Partition between us Having abolished in his Flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby He died not only to reconcile us to God but to one another to make of twain one Body and destroy the Enmity in his Flesh. Other Sacrifices are a sign of Separation therefore he would be a Sacrifice of Union The Flesh of Bulls and Goats were a Wâ—ll of Partition between Jews and Gentiles but he would destroy the Enmity in his Flesh to make of twain One So Caiphas prophesied John 11.52 That Christ should die to gather together in one the Children of God that were scattered abroad Christ died to inlarge the Pale that all Nations tho of different Rites Customs and Interests might become One 5. This he aimed at in his Ascension and the pouring out of the Spirit We read of the Unity of the Spirit Keeping the Vnity of the Spirit in the Bond of Peace Ephes. 4.6 It is called the Unity of the Spirit not because the Union is Spiritual and Mystical but because the Spirit is the Author of it Therefore it is said 1 Cor. 12.4 There are diversities of Gifts but the same Spirit Christ would have but one Spirit to run through all his Members that as they are united to one Head so they may be
testimony to their Consciences that they could find nothing against them but in the matter of their God Dan. 6.5 They have no real matter against them and therefore feign and suppose these Crimes to justify their Opposition for they devise Crimes because they find none 5. Because if a Man be Strict and Conscientious Mortified sober of Life and Behaviour the World is apt to judg him one of such an hated Party As if any named the Name of God with reverence they suspected them for Hereticks if they said if the Lord will And we read in the Story of the French Martyrs when Sanpanlius reproved a Man for Swearing he was presently suspected to be a Hugonot and so condemned As if it were said in the Language of the Damsel to Peter Thou art one of them for thy Speech bewrayeth thee If any were humble mortified serious the World suspecteth them 6. The Consciences of Wicked Men are as a thousand Witnesses Non amo te Sabedi c. Ask Conscience what is the matter they cannot look upon them without fear and shame Their Heart riseth against them and what is the Reason All regular Affections may be justified the Cause is bad and Men are loth to render it 7. It appears by the Joy that Wicked Men take when they have any thing offered to justify their Opposition as suppose by the Scandals of any that profess the Ways of God as the Heathens took an advantage from the impurity of the Gnosticks to defame all Christians Regular Zeal is accompanied with Compassion and flyeth not from the Persons to the Cause from the Faulty to the Innocent to the whole Generation of the Just. It is Hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Haman thought scorn to lay hands upon Mordecai alone but sought to root out the whole Seed of the Jews Esther 3.6 SERMON XXIII 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 III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God I now come to the Reasons thereof 1. Difference and Estrangement in course of Life is a provoking thing Therefore Men that live in any sinful course are loth that any should part company with them 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot speaking evil of you Therefore they hate them because of the difference in course of Life Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God and others There is a contrariety in their Dispositions the one have the Spirit of the World the other have an heavenly Spirit 1 Cor. 2.12 They are employed in the Service of contrary Masters Christ and Mammon Mat. 6.24 Christ and Belial 2 Cor. 6.15 They are guided by contrary Rules the Law of Sin and the Law of Righteousness the Customs of the World and the Will of God And they are carried in all their Ways and Actions to contrary Ends the one living for earthly the other for heavenly Things Whence it must necessarily follow that they must continually cross one another in the Course of their Conversation 2. This is not all it is not only a Difference but a Difference about Religion and usually Hatreds that arise from Difference in Religion are very deadly that which is for the Restraint of Passion is made the Fuel of it and instead of a Judg a Party The Samaritans and Jews could not endure one another The nearer they agree the Strife is the greater when they are outstripped in that Form Proximorum odia sunt acerrima A Turk hateth a Jew more than a Christian a Jew hateth a Christian more than others So in the other Subdivision the nearer and more conjoined in a common Profession the greater the particular Breach and the Hatred more fierce 3. It is not only difference about Religion but between the true Religion and false False Worships tho never so different may better agree together than the false with the true as Darkness and Darkness will better suit than Light and Darkness and one Error will give better Quarter to another than either will to the right Worship of God The Heathens tolerated the Epicureans that denied Providence and took away all respect and care about Divine Matters and yet persecuted Christians The strict Profession of the Name of the true God enrageth more than to say There is no God The Romans when they had captivated any Nation worshipped the Gods of it except it were Jehovah the God of the Jews yea afterward tho the Jews were equally against the Idolatries of the Gentiles as the Christians yet they were not so generally hated and persecuted So that Hatred and Persecution is the Churches Lot and the evil Genius that followeth the Gospel where-ever it goeth Other Religions tho much different among themselves can agree well enough and live together in Peace when the malignity of the World is turned upon that which is true Under Rome-Antichristian the Jews were tolerated but not Protestants But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion It is needful to speak to this that we may search this Sore to the bottom Holiness is lovely and there is a natural Veneration of what is strict and Godliness in the Power of it tendeth to Love and Meekness and teacheth Men Patience in Wrongs and Readiness to give and to forgive to do good to all to pass by Injuries and to render good for evil Why should such an amiable Thing be hated I answer 1. The Devil's Instigation is one great Cause he hath great Wrath against the Saints their Increase presageth his Ruine Rev. 12.12 The Devil is come down unto you having great Wrath because he knoweth he hath but a little Time And he hath great Power over wicked Men Ephes. 2.2 The Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience As he worketh other Sins in them so this Sin of Hatred and Trouble to the Saints John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning And Cain is said to be of that wicked One 1 John 3.12 They are his Seed and there is an old Enmity between the Seeds The original Cause is Malignity against God Rom. 1.30 Haters of God It is a part of Original Sin they hate God and hate his Saints God should speed no better than his Saints if he were in their Power But the actual Cause is 2. On Man's part and there seemeth to be a double Reason Pride and Envy Pride is impatient of Reproof and Envy looketh with an evil eye upon their Privileges and Advantages in Christ. 1. Pride which is impatient of Reproof Strictness is an Object reviving Guilt Heb. 11.7 Noah
the strength of Desire Many of God's Children are tempted to make away themselves but I never heard of any that were tempted to make away themselves in the heighth of Assurance or out of the vehemency of Spiritual Desire tho the present Life be accompanied with many Vexations and Afflictions Despair maketh Men to lay violent Hands on themselves but not Assurance as Saul fell upon his Sword and Achitophel went home and hanged himself and Judas was his own Executioner But Assurance tho it desireth God's presence yet it tarrieth God's leisure Waiting is a Fruit of Faith as well as Confidence Spiritual Desires are always conceived with Submission and Obedience if God hath more work they can brook the delay of the Reward and tarry for their Wages I remember a Passage of a Heathen of Tully in his Somnium Scipionis when Scipio had said If true Life be only in Heaven why stay I then upon Earth why haste I not to come to you No saith his Father unless God free thee from the Fetters of thy Body thou canst not come hither Men are born and bred upon this Condition that they should promote the good of the World You must not fly from the Duty assigned by God the Soul is to be kept in the custody of the Body till it be commanded thence by God that gave it at first This was his saying and indeed it is wonderful Christians learn to wait Gâ—d's leisure it is better to be with Christ but you must not look for your Wages till you have done your Work When a Sentinel is set upon the Watch he must not come off without the Commander's leave and till he is discharged by Authority God hath set us in a Watch and we must not leave our Ground till we have done all that is injoined us till we receive a fair Discharge This Point will serve to open two Cases 1. Case Whether Men confessing Christ may make away themselves to avoid the cruel Torments of their Persecutors and they know not certainly what their strength may be able to sustain This was a great Case in the Primitive Times and it may be still of use Eusebius telleth us lib. 8. cap. 24. that in the Time of Dioclesian's Persecution which was very bloody and cruel there were divers that procured Death to themselves by leaping down from Losts and high Places or else thrust themselves through with Knives or Swords I Answer This is sinful Christ prayeth not that his Disciples might be taken out of the World but kept from the Evil. The sinfulness appeareth 1. Because this is an Act of Disobedience contrary to the Law of God Thou shalt not kill now the more unnatural any Act is the greater is the Crime A Man is not Lord of Life and Death 2. It is an Act of Distrust 1 Cor. 10.13 There hath no Temptation taken you but such as is common to Men but God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it God will either temper the Affliction to our strength or raise our strength to the degree of the Affliction Christ hath laid in this Prayer for our encouragement in this Case Keep them from the Evil it is a making haste as if God would not be faithful but require Brick where he giveth no Straw 3. It is a disparagement and dishonour to the Cause which we maintain It robbeth God of a great deal of Glory when he calleth us out to shew our Love to him to take our Lives out of God's Hands when he claimeth them Rom. 14. 7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Providence hath singled you out to be Witnesses God by his Providence challengeth his due It is a retracting of your Vows And therefore tho God may be merciful to the Soul yet the Act is unnatural and sinful and base when God hath drawn you out to be him Champions and Witnesses to the World 2. Case is about wishing for Death You know the Law doth not only forbid Acts but Thoughts and Desires Therefore is it lawful to long for Death and Dissolution We find Instances on both Hands in the Scriptures The murmuring Israelites are taxed Exod. 16.3 Would to God we had died by the Hand of the Lord in the Land of Egypt And it is usual for Men in a pet to wish themselves dead to curse the day of their Birth and long for the day of their Death On the other side Paul out of a spiritual Affection desireth to be dissolved and to be with Christ. Phil. 1.23 I have a desire to depart and to be with Christ. What shall we say in this case I Answer in several Propositions 1. There is a great deal of difference between serious Desires and passionate Expressions The Desires of the Children of God are deliberate and resolved conceived upon good grounds and after much strugling with Flesh and Blood to bring their Hearts to it Carnal Men are loth that God should take them at their word as he in the Fable that called for Death and when he came desired him to help him up with his Burden Alas they do not consider what it is to be in the state of the Dead and to come unprovided and unfurnished into God's Presence We often wish our selves in our Graves but if God should take us at our word we would make many Pauses and Exceptions Men that in their Miseries call for Death when Sickness cometh will run to the Physician many Gifts are promised if Life could be restored None more unwilling to die than those that in a Passion wish for Death 2. We must carefully look to the grounds of these Wishes and Desires Carnal Wishes for Death arise either 1. Out of violent Anger and a pet against Providence as Jonah 4.3 Therefore now O Lord take I besâ—ech thee my Life from me for it is better for me to die than to live And Vers. 8. He fainted and wished â—n himself to die and said It is better for me to die than to live The murmuring Israelites when they felt the Famine of the Wilderness wished they had died in the Land of Egypt When Men are vexed with the World they look upon Death as a Release to take vengeance upon God to deprive him of a Servant 2. In deep Sorrow as Job 3.11 Why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly And Job 6.8 9. O that I might have my Request and that God would grant me the thing that I long for Ever that it would please God to destroy me that he would let loose his Hand and câ—â—â—e off Elisha 1 Kings 19.4 He
because Three Were there nothing to draw us to desire to be dissolved but this it were enough John 14.20 At that day ye shall know that I am in my Father and you in me and I in you It is no small part of our â—ortion in Heaven For the present how much cause have we to bless God for the Revelation of this Mystery Let us adore it with an humble Faith rather than search into it by the bold enquiries of Reason It is enough for us to know that it is so tho we know not how it is God were not infinitely Great if he were not greater than our Understanding 2. Christ and God are one as Mediator There is a personal Union of the two Natures The Father may be said to be in him because the Divine Nature is in him he is Immanuel In Christ there are two Natures but one Person His Blood could not be the Blood of God if the Humane Nature were not united to the Second Person of the Trinity It is so united that the Humane Nature is the Instrument As the Hand is Man's Instrument not separated from the Communion of the Body as a Pen or Knife it is Man's Instrument but yet a part of himself So is Christ's Humane Nature joined to his Divine Nature and made use of as the great Instrument in the Work of Redemption So that the Humane Nature is a Temple in which the fulness of the Godhead dwelleth bodily Col. 2.9 Now because of that Union the Natures are in one another and dwell in one another as the Soul dwelleth in the Body and the Body is acted and enlivened by the Soul Hence the Flesh of Christ is called the Flesh of God and the Blood of Christ is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood God was made Man but not Man made God because God was a Person of himself that assumed Flesh and united it to himself All his Actions are the Actions of God-Man and so have a Merit and a Value The Humane Nature is a Passive Instrument but the Divine Nature giveth it a Subsistence necessary Gifts and Honour Besides all this there is an Union and Consent of Will in the Work of Redemption the Father's Acts and Christ's Acts are commensurable God loveth Christ and Christ obeyeth God II. The Resemblance 1. between the Mystical Union and the Unity of the Persons in the Divine Nature The Spirit is indissolubile Trinitatis Vinculum as one saith the Eternal Bond of the Trinity So among Believers it is the Holy Ghost who joineth us to Christ. Christ as one with the Father liveth the same Life that the Father doth so do we as one with Christ. John 6.57 As the living Father hath sent me and I live by the Father so he that eatetâ— me even he shall live by me It is a close Union beyond Conception but yet real ours is also close hard to be understood John 14.20 At that day ye shall know that I am in the Father and you in me and I in you There is the highest Love wherewith the Father and the Son love one another Believers have a Room in Christ's Heart as Christ in the Father's Bosom they love Christ again that loved them first The Union is Everlasting for in the Divine Nature there can be no change Christ's Mystical Body cannot lose a Joint It is a Holy Union be One as we are One Holy as we are Holy So must ours be with one another An Agreement in Evil is like that of Herod and Pilate who shook hands against Christ. In the Divine Persons there is Order and Distinction the Unity of the Tâ—â—nity doth not confound the Order of the Persons they are One and still Three the Father the Word and the Spirit from whom in whom and to whom are all things they keep their distinct Personalities and distinct Personal Operations The Unity of the Church doth not confound the Order of it there are diversity of Gifts and Ministrations but one Body The Persons of the Godhead mutually seek the Glory of one another the Election of the Father maketh way for the Redemption of the Son and the Redemption of the Son for the Application of the Holy Spirit and so upward John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And John 14.13 And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Phil. 2.9 Wherefore God hath highly exalted him and given him a Name above every Name So in the Spiritual Union Christ puts Honour on the Church and the Church honours Christ they throw their Crowns at the Lamb's Feet and the Members are careful of one another 1 Cor. 12.25 That there be no Schism in the Body but that the Members should have the same care one of another To endear us one to another Christ did not only leave us the Relation of Brethren but of Fellow-Members we are not only in the same Family but in the same Body Brothers that have issued from the same Womb and been nursed with the same Milk have defaced all the Feelings of Nature and been divided in Interests and Affections Cain and Abel Jacob and Esau are sad Precedents but there is no such strife between Members of the same Body who would use one Hand to cut off another or divide those parts which preserve the mutual Correspondâ—â—â—e and Welfare of the Whole At least Brothers have not such a care for one another each liveth for himself a distinct Life apart and studieth his own Profit and Advantage but it is not so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the common Good 2. The Resemblance between the Mystical and the Personal Union In the Hypostatical Union our Nature is united with Christ's Nature in the Mystical Union our Person with his Person In the Hypostatical Union Christ matched into our Family in the Mystical Union the Soul is the Bride It is an honour to the whole Kindred when a great Person matcheth into their Line and Family but more to the Virgin who is chosen and set apart for his Bride Thus Christ first honoured our Nature and then our Persons first he assumeth our Nature and then espouseth our Persons In the Hypostatical Union two divers Substances are united into one Person in the Mystical Union many Persons are united into one Body In the Hypostatical Union Christ was a Person before he assumed the Humane Nature the Body is a passive Instrument c. In the Mystical Union on Christ's part Active on ours Passive Christ is in us in that he liveth in us governeth us maketh us partakers of his Righteousness Life and Spirit We are in him as Branches in the Tree Rays in the Sun Rivers in the Fountain The Divine Nature is
Men of old did suit their Prayers to their foregoing Sermons so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles What did he promise to them John 16.8 9 10 11. If I depart I will send the Comforter unto you and when he is come he will reprove the World of Sin of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged This is a difficult Place the meaning is this In the Context you will find the Apostles were troubled about Christ's Departure and their going out into the World to preach the Gospel for they apprehended their Service difficult their Master for whom they stood despised and looked upon as a Seducer and Mock-King among the Jews their Message very unpleasant as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud malitious ambitious World they that were to preach a Doctrine contrary to the Lusts and Interests of Men and go forth in the Name of a Master that was despised and hanged on a Tree what shall they do Be not troubled saith our Saviour He lays in many Comforts and among them that the World shall be convinced The Spirit shall convince the World of Sin c. Observe 1. The Act He shall convince 2. The Object the World 3. The Particulars what he shall convince them of of Sin of Righteousness and of Judgment 4. The Means by the Spirit 5. The Effects of this and how this was accomplished and what a mighty Confirmation this was of the Apostle's Testimony 1. Consider the Act He shall reprove or convince not convert but convince whereby is meant not only his offering or affording sufficient Means which might convince Men but his actual convincing them thereby even the reprobate World shall be so convinced as they were put to silence that they shall not easily be able to gain-say the Truth nay some of them shall obtain the Profession of it And yet the Holy Ghost goeth no further with them than fully to convince them the Work stoppeth there they are not effectually converted to God As many carnal Men that remain in an unregenerate Condition to the last may have many temporal Gifts bestowed on them whereby they may be made useful to the real and true Believers and have strange Changes and Flashes of Conscience for a while yet it went no further therefore the Apostle saith Heb. 6.4 5. They were enlightned and had 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 2. The Object of this Work of the Spirit Whom shall he convince the World It is notable the Church is not spoken of but the World Now the World is either the unregenerate and unconverted World or else the reprobate and lost World who finally persist in their Unbelief or want of saving Faith this mad raging World shall be convinced and so their opposition taken off or their Edg blunted and they made more easy and kind to his People though they are but convinced and continue still in a state of Nature Nay some of them shall join with them and be made greatly useful to them therefore they need not fear though all the Power and Learning in the World were against them at that time 3. The Particulars whereof they are convinced Of Sin of Righteousness and of Judgment Grotius and other Interpreters observe there were three sorts of Causes of Actions among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning criminal Matters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defending the Just and Upright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in urging the Law of Retaliation for Damage done Sometimes there was a Suit commenced to know whether a Man were a criminal or no at other times if any Man had been wronged there was a Suit commenced concerning Righteousness and Innocency and the Man was acquitted in Court Sometimes there was an Action concerning Judgment and that was concerning Retaliation giving Eye for Eye Tooth for Tooth recompencing the Party wronged concerning Damage done So here the Holy Ghost at his coming should be the Advocate of Christ against the World who had rejected and crucified him One Action that he should put in against the World was concerning Sin whether Christ or the Despisers of his Grace were guilty of a Crime it would appear in the Issue that not to believe in him was a Sin as well as to transgress the moral or natural Law The second Action was concerning Righteousness to vindicate his Innocency though he suffered among them as a Malefactor in that he was owned by God and taken up into Heaven as a clear Testimony of his Innocency The third Action was that of Judgment or punishing injurious Persons by way of Retaliation that those which struck out another's Eye or Tooth were to lose their own or he that had wronged another Man in his Substance should lose as much of his own This Action he had against Satan who with his Instruments had put Christ to Death now the Prince of this World shall be judged Retaliation shall be done upon him his Kingdom destroyed his Idols and Oracles battered down and put to silence and under Disgrace And thus the Spirit should come to convince the World that it was a Sin not to believe in Christ who was a righteous and innocent Person and the Devil which did the wrong should have Right done upon him that he should be destroyed and his Kingdom demolished All these we have Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Forgiveness of Sins The first Question was concerning Sin Whether Christ died as a Malefactor or whether he was a true Prophet And whether it was not a Sin in the Jews not to receive him that was the Point in Controversy between the Apostles in preaching the Gospel and the World that denied this The next Question was concerning Righteousness Whether Christ was a Righteous Person Now Christ being exalted at God's right Hand was thereby owned to be a Righteous Person that though he was hanged on the Tree yet he was justified and exalted at the right Hand of God The other Controversie was concerning Judgment Whether Christ were a base Person or one exalted to be Prince and Saviour exalted above Satan and all Things that are called God in the World Now the Spirit shall convince the World that the Prince of this World is condemned and that Christ is the Prince and Saviour and he must be owned and exalted and his Kingdom set up every where Thus when poor Men were to
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
While we look not at 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your Heart set upon and what do you make your Scope and Aim A Child of God prayeth professeth in order to Eternity A Man shall know his general Scope by what satisfieth him Are you contented with the World to have your Names written in Earth to have your whole Portion in this Life for other things you will give Goda Discharge Luther would not give God an Acquittance Valde protestatus summe nolle sic à Deo satiati Grace must have Eternity for it would fain answer God's Love it would live for ever for ever to praise God and serve God All the World will not satisfy it without this eternal enjoiment of God 2. Have you an Eternal Principle Is there a Life begun that cannot be quenched Is the Immortal Seed conveyed into your Hearts 1 Pet. 1.23 Being born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever Then certainly thou art loved from Eternity for thou hast a Pledg of it First or last there is a Work wrought in their Souls that can never be undone and disannulled something that is of an Everlasting Nature And therefore what Seeds of Eternity hath God planted in your Hearts Common Graces and Moral Vertues these are of no long continuance the Soul must have an abiding Work an immortal Work 3. You may know it by this you will be much in Trial whether this be wrought in you or no whether there be such an Eternal Principle conveyed into your Hearts Morality is puffed up never suspects it self and common Grace puts us into good Moods now and then gives some tasts and flashes Heb. 6.4 5. They were 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 Power of the World to come Morality doth not labour to see that all is sure and safe and Common Grace only gives us some Taste and Flashes But a Child of God is looking after the Unction that will abide the Seed that remaineth and is careful to see that there is Grace and to be increasing in Grace and is always examining whether it be real SERMON XLIII JOHN XVII 25 O Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent me OUR Lord had laid down the Object of his Prayers and the Matter of them and now he comes to the Reasons tho in such affectionate Addresses to God we should not be anxious in stating the Method Some conceive this a Doxology as Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight He had fully discharged his Office as a Prophet and therefore giveth Thanks But I rather look upon it as a part of Supplication He had made his Will and Testament and now alledgeth the Equity of it Here First A Compellation O Righteous Father Secondly The Qualification of the Disciples for that Glory which he sought for them Saving Knowledg Which is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its Efficient and Exemplary Cause but I have known thee First A Compellation Righteous Father In which there is an Argument secretly couched For always Titles of God are suited to the Matter in Hand It is brought to shew the Reason why the World is excluded the participation of Heavenly Glory and the Equity in bestowing it upon the Elect. He had before called him Holy Father now Righteous Father God is Just and Righteous two manner of ways in a Legal and in an Evangelical Sense In a Legal Sense his Justice is rewarding Men according to the Merit of their Actions Thus he dealeth with the Reprobate lost World In the Evangelical Sense God's Righteousness doth not regard the Merit of their Actions but the State of the Person and judgeth them rather according to what they have received than what they have done And so God dealeth with the Elect and Reprobate the one are rewarded according to their Works the other according to their State evidenced by their Works to both God is just So that I might 1. Observe That in the Condemnation of the World God is just tho they remain in blindness 1. Because God hath done enough God is aforehand with them they have more Means than they use well The Gentile World had Light enough from the Creatures to convince them of the True God Rom. 1.19 20. Because that which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead so that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Yet they would not acknowledg the True God The Jewish World had Miracles enough to convince them of the true Messiah Joh. 15.24 If I had not done among them the Works that no other Man did they had not had Sin but now they have both seen and hated me and my Father The Carnal World within the Pale of the Church have had means enough to be better and tho it be blind in the things of God yet the Lord is clear Isa. 5.4 What could I have done more for my Vineyard than I have done in point of External Administration The Lord loveth to be clear when he judgeth Psal. 51.4 compared with Rom. 3.26 In all Debates he loveth the Victory Isa. 65.2 I have spread out my Hands all the day unto a rebellious People which walketh in a way which was not good after their own Thoughts None goeth to Hell for want of warning Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings but ye would not 2. They have not done their part They dally with Means scorn Wisdom their Weakness is wilful and their Blindness affected The Things of God must be spiritually discerned but they are folly to them 1 Cor. 2.14 For the natural Man receiveth not the Things of the Spirit of God for they are foolishness unto him neither can be know them because they are spiritually discerned There is not only an Impotency but a Scorn there is a positive Enmity as well as an Incapacity John 3.19 This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because
How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls Would a Woman accept of a Man when she knows not what he is nor from whence he came Can the Soul rest it self with Christ and venture its Salvation upon him till it knows what he is 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day Faith is an advâ—sed Act it is a Child of Light Presumption is but a blind Adventure an Act that is done hand over-head without Advice and Care but Faith certainly presupposeth Knowledg The blind Man speaks Reason in this when Christ asked him Dost thou believe on the Son of God John 9.35 He answered Vers. 36. Who is he Lord that I may believe on him And then for Love No Knowledg no Love an unknown Object never affects us Love proceeds from Sight those that have a sight of the Excellencies of God by the Light of the Spirit accompanying the Word they love the Lord. And then where there is no Love there is no Knowledg 1 John 4.8 He that loveth not knoweth not God for God is Love And then for Worship and Obedience that is also the Fruit of Knowledg that Worship which is performed to the unknown God is never right As those Fruits that grow out of the Sun are crabbed and sowr so all such Acts of Worship as proceed not from Light and Knowledg are not right and genuine There cannot be a greater Preservative from Sin than Knowledg 3 Epist. John 11. He that doth Evil hath not seen God Certainly he that makes a trade and course of Sin was never acquainted with God 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the Truth is not in him And there can be no enjoiment of God without Knowledg neither in a way of Grace nor in a way of Comfort Not in a way of Grace there can be no Grace without Knowledg if we be renewed and changed it is by Knowledg Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him If we be strengthned in Affliction and enabled for the Duties of every Condition it is by Knowledg Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need All Communications of Grace are conveyed by Light Nor can there be any enjoiment of God in a way of Comfort without Light and Knowledg Fears are in the dark till we have a distinct Knowledg of the Nature and Tenor of the Covenant we are full of Fears and Doubts which vanish as a Mist before the Sun when Knowledg is wrought 2. Proposition There is no Knowledg of the True God without the Knowledg of Christ as Mediator For two Reasons 1. Because God will accept no Honour from the Creature but in and through Jesus Christ. John 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him God hath revealed himself in Christ and you make God an Idol if you think of him otherwise 2. Because God out of Christ is not comfortable but terrible The fallen Creature cannot converse with God without a Mediator As Waters which are salt in the Sea strained through the Earth are sweet in Rivers So are the Attributes of God in and through Christ sweet and comfortable to the Soul for we cannot draw nigh to God without a Screen Vse To press us to get Knowledg The more Knowledg the more a Man the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and void of Vnderstanding is like the Beasts that perish And again as Knowledg doth distinguish you from Beasts so the Knowledg of God doth distinguish you from other Men to know God is your excellency above other Men. Jer. 9.23 24. Let not the wise Man glory in his Wisdom neither let the mighty Man glory in his Might let not the rich Man glory in his Riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord c. As if he had said If you will needs glory it is not who is most Wealthy nor most Mighty nor most Wise but who hath the greatest Knowledg of God in Christ. Above all know God in Christ that is most comfortable Horribile est de Deo extra Christum cogitare It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with this is a Speculation fit for Angels 1 Pet. 1.12 Which things the Angels desire to look into Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God And therefore much more should it be the study of Saints But do not rest in a naked Contemplation there is a Form of Knowledg Rom. 2.20 as well as a Form of Godliness 2 Tim. 3.5 which is nothing else but an Artificial Speculation a naked Model of Truth in the Brain which aâ— the Winter-Sun shines but warms not But what is true Knowledg How shall we discover it I Answer 1. It must be a serious prudent Knowledg c. See on Ver. 8. I now come to speak to the Illustration of this Qualification of Saving-Knowledg It is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its efficient and exemplary Cause But I have known thee I. The first Illustration is from the Opposite Ignorance and Obstinacy of the World The World hath not known thee Why is this alledged I Answer Partly to shew the Reason why they should be otherwise dealt withal than the blind World As if he had said By thy righteous and wise Constitution thou hast appointed different Recompences to Men of different States but now They have known thee but the World hath not known thee Partly in commend their acknowledgment of Christ the World neither knowing nor believing yea rather hating and persecuting thee In the Original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho so that neither hindred by Fears nor Snares the Rulers and great Men were against the acknowledging of Christ the Multitude blind and obstinate yet the Disciples knew him and owned him as the Messiah or one sent of God 1. Observe That it is exceeding praise-worthy to own Christ when others disown him and reject him to own him in the midst of the World's blindness and madness against 〈◊〉 Now he is publickly received among the Nations it is no great matter to own his now as those
with thee and yet hast thou not known me Philip that is not known so distinctly God the Father and me as coming out from him But God's Children are not altogether unteachable 4. We have no reason to trust the Judgment of Carnal Men in matters of Godliness for they do not know God Can blind Men judg of Colours I urge it that you may not be discouraged tho the World scoff at Holiness who would take notice of the Judgment of Fools 5. That Ignorance is not only the Badg of silly weak Persons but of great Men and those that are carnally Wise. Mat. 11.25 I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Whatever parts they have they have no saving-Knowledg of God The Godly Man is the only knowing and wise Man all others they are but Fools however they swell with an opinion of Knowledg and count it a reproach to be so called II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledg but I have known thee c. All along our Likeness to Christ and Unlikeness to the World is asserted Observe That Christ's Knowledg is the Pattern and Cause of ours We have all things at the second hand I have known and they have known All the Candles are lighted at this Torch Or to use a comparison more Celestial all the Stars receive their Light from the Sun Therefore he is called The Father of Lights James 1.17 and the Sun of Righteousness Mal. 4.2 Christ giveth us Knowledg two ways by his Word and by his Spirit Now none is fit to establish a Word none to pour out the Spirit but Christ. 1. None can give us a sufficient Revelation of the Father but Christ that came out of his Bosom that knew all his Counsels John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Our Knowledg is by the Senses by Sight and Hear-say Now no Man hath seen God but Christ that was God-Man who came out of his Bosom So Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him To know him perfectly and comprehensively so neither Men nor Angels know him To know him originally so as to establish a Revelation with Authority and so as fit to offer the Light and Knowledg of him to the Creature so none but Christ knows him our Faith is built on God Humane Authority begets but an Humane Faith and Credulity It was necessary that in the Bedroll of Gospel-Preachers the Son of God should have the first place that in the latter Times he should preach to us by his Son that the ultimate Resolution of Faith might be into Divine Authority John 7.29 But I know him for I am from him and he hath sent me And chap. 10.15 As the Father knoweth me even so know I the Father It is for our Confidence that the full discovery of this Doctrine was reserved for the Son of God 2. None else can give us a capacity to learn Jesus Christ is such a Teacher that he doth not only give the Lesson but the Wit and Skill to learn 1 John 5.20 We know that the Son of God is come and hath given us an Vnderstanding that we may know him that is true No matter what the Scholar is when we have such a Master We use to inquire whether any one hath a Capacity to learn He openeth the Scriptures and openeth the Understanding to learn Luke 24.27 And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Vers. 45. Then opened he their Vnderstandings that they might understand the Scriptures There is a double Vail upon the Doctrine and upon the Heart Christ removeth both Vse 1. If that the true Knowledg of God is only to be had from Christ it directeth us in the use of all Ordinances to look up to him there must our Trust be fixed in Reading Hearing Meditating We must use Helps and Means else we tempt God but our Trust must be elsewhere In Reading Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There are wonders in the Law but our Eyes must be opened to see them otherwise we shall have but a superficial and literal Knowledg when Men think to find more in Books than in Christ. So in Hearing Cathedram habet in Coelis Isa. 2.3 Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Ways You come to the Word to be taught by Man and yet not to be taught by Man in Obedience you use the Means but your Confidence is on Christ that you may hear his Voice to the Soul that he that brought the Gospel out of the Bosom of God may bring it into your Hearts The Dial is of no use without the Sun except the Sun shine you cannot see what is a Clock by the Dial. So in Meditation and Study Christ is Wonderful Counsellor Isa. 9.6 Prov. 8.14 Counsel is mine and sound Wisdom I am Vnderstanding I have strength How are Men befooled that go forth in the confidence of their own Wit Flesh and Blood are apt to stumble in God's plainest Ways Carnal Hearts turn all to a Carnal Purpoâ—e Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools The same Cloud that was Light to the Israelites was Darkness to the Egyptians Luther calleth the Promises bloody Promises through our perverse Applications Truth is only renewing as taught by Christ. Ephes. 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus We cannot tell how to master Corruptions without this the Light of common Conviction is like a March-Sun that draweth up Aguish Vapors it discovereth Sins but cannot quell them We should be apt to forsake Truth upon every Temptation unless it were for Christ's teaching Psal. 119.102 I have not departed from thy Judgments for thou hast taught me 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things When Men lead us into Truth others may lead us out again Those that have made trial can best judg of the difference between being taught of God and Men. 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power When the Arrow cometh out of God's Quiver it sticketh in our sides Then we see Truths with Application Vse 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence and with all earnestness of Affection 1. With Confidence we despair many
vid. Willingness Did not fall out by chance Page 180 Were appointed by the Father Page 7 Foretold by the Prophets Page 8 Always attended with some Glory Page 9 Sufferings of God's People short Page 8 God's People to prepare for them Page 194 vid Troubles When they come do not think strange at them Page 195 How to know when God is about to bring Trouble on the Church Page 164 Cautions in suffering for Christ. Page 117 Christ hath Experience of his Peoples Sufferings Page 134 T. TEaching of Christ the manner of it Page 69 Christ the great Teacher of the Church Page 74 Temptations fitted to every State Page 135 To every Condition Calling Action Place Page 214 215 Lust within gives advantage to Temptations without Page 129 260 Tender God is tender of his Truth and Saints Page 239 337 Threatnings of the Word always fulfilled Page 250 Objections answered Page 250 Titles of God in Scripture suited to Requests made to him Page 136 349 367 Toleration Arguments against it Page 236 Treason against Christ one of Judas's Sins Page 175 To be avoided Page 178 Trinity the Doctrine of the Trinity opened and proved Page 37 vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Person How we are to imitate the Trinity Page 168 309 Truth a great Treasure Page 236 Truth of the Scriptures Scriptures must be fulfilled Page 182 vid. Scriptures Divine Authority U. VIctory over evil to be preferred before Exemption from it Page 213 Vision of Christ in Heaven ocular and mental what Page 358 359 Why our Happiness lies in it Page 359 Vision the cause of all Fruition in Heaven Page 359 It shall be comfortable Page 361 Who are they that shall see Christ in Heaven Page 361 Union moral of Believers one with another what it is vid. Unity Page 106 303 Union mystical of Believers with Christ what it is Page 160 301 389 The whole Trinity is concerned in this Union Page 301 Whole Christ is united to a whole Believer Page 301 This Union is secret and mysterious but real Page 302 Illustrated by the Union of Head and Members Page 302 And by the Conjugal Union Page 390 All the Ordinances have an aspect on our Union with Christ. Page 332 How this Union is brought about and in what order Page 389 What the Act of Faith is whereby we are united to Christ. Page 389 The end of it Page 333 The advantages Believers have by it Page 305 Glory the Fruit of Union as well as Grace Page 326 The Honour and Happiness of those that are united to Christ. Page 304 305 The Resemblance between the Mystical Union and the Union of the Divine and Humane Nature in Christ. Page 308 The disagreement between these two Unions Page 308 The Resemblance between the Mystical Union and the Union of Father and Son in the Trinity Page 308 Why Christ prayeth for this Union Page 303 How we may know we are united to Christ. Page 305 391 Those who are united to Christ to look for greater things than they enjoy Page 326 This should teach us Dependance Page 331 What those Fruits are of it whereby the World is convinced of the Truth of Christianity vid. Conviction Page 311 320 Unity of Believers hath some resemblance of the Unity of the Divine Persons Page 167 What is contrary to it Page 165 To be prayed for Page 163 Believers to be earnest for it Page 165 How much Christ's Heart is set on the Unity of his Members Page 161 vid. Love of Brethren Why Christ so earnestly prays for it Page 162 Arguments to press it Page 166 It is possible to be attained Page 163 What an excellent Blessing it is Page 162 The need the Church hath of it Page 163 Directions to attain it Page 166 Directions to restore it Page 166 How God keepeth the Saints together Page 168 Unity between God and Christ. Page 307 Unworthiness what we should do when dejected with a sense of our Unworthiness Page 344 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original and Signification of the Word vid. Person Page 38 W. WAiting â—n God a Duty tho we want outward Supplies Page 172 Walk Christians to walk wisely towards them that are without Page 203 Warning Sinners to take warning by Iudgments on others Page 180 Watching what a Believer should watch against Page 216 Watching and Prayer should go together Page 216 Welcome of Christ by the Father at his Ascension Page 123 Willingness of Christ to undertake the Work of Redemption Page 286 And to suffer Page 9 287 Word of God the necessity of God's giving us a Word Page 238 VVhat it is Page 240 To be reverenced Page 250 How given to Christ. Page 88 The proper means to work Faith Page 88 vid. Faith It will work without Miracles Page 89 The Spirit will not work without it Page 89 The Power of it to convert Souls Page 89 The Truth of it vid. Scripture Divine Authority It helps our Ioy. Page 190 Work every Man hath his Work Page 52 This Work is given to him by God Page 53 This Work must be finished Page 54 World why God permits his People to be in the World Page 131 The weakness of the World Page 105 The danger of living in the World Page 129 214 The Enemies we meet with in the World Page 130 Christ apprehensive of his Peoples danger in this World and why vid. Daâ—ger Page 133 VVhy we should grow weary of the World Page 135 How Christians are not of this World Page 204 VVhy Christians are not of this World Page 204 Characters of those that live as if they were of this World Page 206 How to know whether our Hearts are set on this World vid. Heart Page 206 207 How should a Christian know when the Worâ—d incroacheth upon him Page 217 VVe can never enough be cautioned against the World Page 222 Worldly Conversation wherein seen Page 209 Worldly Men their dangerous Estate Page 106 Men of the World apt to defile the People of God Page 130 How the People of God differ from the Men of the World Page 191 Worldly Spirit to be avoided Page 224 Worldly things are frail Page 148 Worldliness expressed by Adultery and Idolatry and why Page 217 223 Arguments against it Page 223 Worldliness of Professors brings Troubles on the Church Page 195 Worship God to be worshipped in an holy manner Page 142 VVe should go away the more holy from Worship Page 142 A TABLE Of the Places of Scriptures explained in this PART    Pag. GEn. 3. 15. 197 19. 17. 216 Ex. 28. 12 29. 265 29. 4. 230 1 Sam. 2. 9. 171  25. 86 264 Job 1. 5. 105 4. 18. 138 31. 14. 56 Psalm 14. 1. 33 16. 3 4. 106 19. 7 8 9. 235 24. 7 8. 253  11. 122 25. 14. 372 62. 10. 209 93. ult 140 112. 96. 235 259 Proverb 8. 12. 91 13. 17. 281 14. 13. 187 18. 10. 152 29. 27. 197 30. 8 9. 214 Eccles. 2. 2. 187
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as 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 If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Woman part in Man in opposition to Reason which he maketh to be the Masculine part Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Child in us which needeth more stayed heads to govern it And some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bestial part in us which they counted the Man as if the Beast should ride the Man as Socrates expresly calls Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
prevent hardness of heart by all holy means that we may not settle in an evil course it is not enough to ask Pardon to forbear the Act but you must mortifie the root of the distemper There are three things in sin Culpa Reatus Macula The Fault is continued as long as the Act is repeated you are in danger of this till the breach be made up between God and you as Lot doubled his Incest the orifice of the wound was not yet closed and Peter doubled and trebled his denials whilst the Temptation was yet upon him and he had not recovered himself by Repentance Samsons folly and inordinate love to women twice betrayed him Judg. 16.1 4. The Guilt continueth till Repentance and suing out Pardon in the Name of Jesus Christ 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Though a man should forbear the Act yet unless he humbleth himself before God and in a broken hearted way applieth himself to his Mediator and Advocate the guilt is not done away But besides there is the blot or the inclination to sin again the evil influence of the sin continues till we mortifie the root and the core of the distemper be gotten out Take for an instance Jonah the Prophet the original reason of his tergiversation from his Call was a fear of being ashamed and found false in those threatnings which he was to denounce in the Name of God this maketh him run away from his Duty and it cost him dear for a Tempest pursued him and he was thrown into the Sea and swallowed up of a Whale or great Fish Well he being disciplined confesseth his fault repenteth his forsaking his Call begs pardon is delivered addresseth himself to his work God interposeth by the Prerogative of his Grace upon the Humiliation of the Ninevites and then Jonah is all in a fury his old reasons return Jonah 4.1 2. Was not this my saying when I was yet in my country c. Therefore it is not enough to bewail or discontinue the sin but we must launce the sore mortifie the root of the distemper till all be well This was the reason of Christs Speech to Peter Joh. 21.15 Simon Peter lovest thou me more than these that is more than the rest of the Disciples present Peter had boasted Mat. 26.33 Though all men be offended because of thee yet will I never be offended Now saith Christ Lovest thou me more than these he reflecteth upon his former-conceit of himself and singular undertaking Peter had wept bitterly for the fact of denying his Master Christ would try if the cause were removed The evil of the Saints Apostasie and Defection will never be cured thorowly unless the fountain-Fountain-cause and root of it be cured and continually watched over his making comparisons and lofty conceit of himself was that which occasioned his former Fall therefore Christ to see what he did think of it and whether it did continue with him puts him this Question Peter was grown more modest than to make any comparisons now his sad Fall taught him sobriety not to boast of himself beyond others Sixthly You are to watch against evil Customs that you do not lose your tenderness of Conscience Conscience as the Eye is soon offended the least dust if it get into the Eye will pain it so will Conscience smite for lesser â—ailings and exorbitancies but afterwards when you make bold with it it is like the stomach of the Estrich which digesteth Iron or like a part or member of the Body which is seared with an hot Iron it hath no feeling 1 Tim. 4.2 or like freezing water which at first will not bear a pin but afterwards it freezeth and freezeth till it bear a Cart-load so men lose their tender sense by frequency of sinning Therefore it is some degree of Mortification to prevent the Custom and the hardness of Heart that comes thereby When a member is sprained or out of joynt if you let it alone and delay to set it it never groweth strong or straight so the longer Corruption is spared the worse it groweth and requireth more strength Therefore at least let not your hearts settle in a course of Vanity or Disobedience unto God Seventhly Take heed of your darling Sin We are more tender of one sin than another It is sweet in our mouths and we hide it under our tongues Job 20.12 there is most pleasure and profit in it This is the sin which is most apt to prevail and settle into a Tyranny in the Soul and your Uprightness is tryed by your watching and striving against it as Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Unless we humble our selves more for this watch against this strive against this it will be our ruine and prove the ground of our Apostasie in a time of Temptation There is some secret vent which all men have for their Corruptions or some Postern or Back-door by which Satan usually enters Now this sin should be always in your eye for the strength of other sins dependeth upon love to this Fight not against small nor great but against the King of Israel 1 Kings 22.21 You should be most jealous of your hearts lest they miscarry by this sin and labour to increase in the contrary Grace He that will not spare his darling he hateth no sin indeed Secondly For striving this is required of us also for we are bidden to stand against the wiles of the Devil Eph. 6.11 To withstand that after all we may stand vers 13. A stout and peremptory resistance of Satans Temptations is required of us in order to Victory The more we yield to sin the more it tyrannizeth over us Mat. 12.45 Then goeth he and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first The more Satan is resisted the more he loseth ground Jam. 4.7 Resist the Devil and he will flee from you Christ promiseth the Crowns to those that will fight manfully Rev. 2.10 Be thou faithful unto the death and I will give thee a Crown of life Therefore do not basely yield nor lazily sit down as if the work were already done But what is this Striving It implieth two things 1. An avowed Defiance 2. A couragious Resistance 1. An avowed Defiance The first preparation of it is the Resolution of the Mind or the Dedication of our selves to God When we are regeneraet we renounce the Devil the World and the Flesh and bid defiance or proclaim an eternal feud and hostility against them declare our selves enemies to these three 2. A couragious resistance for after that time we are fearfully assaulted and in continual warfare with Satan 1 Pet. 5.8 Be sober be vigilant because your adversary the Devil like a roaring lion continually walketh about seeking whom
from the power of Sin and the Curse of the Law that our inthralled Spirits may be set free to love serve please and delight in God and so Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 And for this end we are freed from the Law as a Covenant of Works which required what to us is become impossible Rom. 8.2 The Law of the Spirit of Life in Christ Jesus hath made us free from the law of sin and death and freed us also from the burdensom task of Ceremonies which God thought fit to impose in the Churches Non-age Gal. 5 1. Stand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with a yoke of bondage These Ceremonies did revive the sense of Transgressions and the Curse due to them Secondly The sinful Liberty is a freedom from Righteousness as the Apostle calleth it Rom. 6.20 When ye were the servants of sin ye were free from righteousness from a voluntary subjection to God and his holy Laws a desire to be free from that strict and holy manner of living which God commandeth or to be at liberty to sin against God or please the Flesh and follow our own wills to be merry wanton lustful worldly to eat and drink what we have a mind to to game and roar and riot and revel and in the general to live as we list without being curbed by so precise a Law as God hath given us Now I will shew 1. That this is not Liberty 2. That Christ never came to establish it 3. That the contrary is the true Liberty 1. That this is not Liberty For Libertas non est potestas volendi faciendi quod velis sed volendi faciendi ea quae lex divina jubet It is not a liberty to live as we list but to live as we ought Psal. 119.45 And I will walk at liberty for I keep thy precepts Man affects the false Liberty and is impatient of any restraints Psal. 2.3 Let us cast away his bands and cords from us they would do what they please without check and controul But all this is but delusion and mistake in reality they live the freest life that lye under the bonds of Duty that make conscience of praying to and praising God and walking with him in the stricter course of Holiness Carnal Liberty is but a Thraldom or Slavery for these we are disablâ—â— from pursuing our great end which is to be everlastingly happy in the enjoyment of God they that indulge this Liberty dare not call themselves to an account for the expence of their time and Employments which every wise man should do nor think seriously of Death or Judgment or Heaven or Hell but presently they feel an horrour and torment in their minds 2. Christ never came to establish this Liberty for he came to bring us back again in heart and life to God from whom we had fallen to fit us to obey the Law of God by healing our Natures Heb. 8.10 This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people The great Blessing of the Gospel is Grace to keep the Law not liberty to break it and all new Creatures are inabled to keep it not in absolute perfection yet with a sincere obedience Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness Luke 1.75 That we should serve him without fear in holiness and righteousness before him all the days of our lives 3. The more we set our selves to keep the Law the more we enjoy God and our selves 1. The more we enjoy God for the more obedient we are the more pleasing we are to him and amiable in his sight Prov. 11.20 They that are of a froward heart are an abomination to the Lord but such as are upright in their way are his delight Psal. 11.7 The righteous God loveth righteousness his countenance doth behold the upright God delighteth in us not so much as pardoned but as sanctified They have most Communion with him 1 Joh. 1.7 If we walk in the light as he is in the light we have fellowship one with another they have most of the favour of God and fellowship with him 2. The more also we enjoy our selves Sin is a wounding thing Nature looketh upon it as a disorder therefore where it is allowed it breedeth fear which is a bondage the wicked are never freed from though they do not always feel it Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But now the more we set our selves to keep the Law of God the more happiness and serenity in our own Souls Psal. 119.165 Great peace have they that love thy Law and nothing shall offend them partly from the consciousness of having done their Duty partly as their interest is more clear and so their comfort more full and strong Thirdly The Doctrine of Perseverance Sin shall not have dominion over them whether they strive against it yea or no and so instead of a resolute resistance they cherish a presumptuous security There is a holy confidence which the sincere cherish not to slacken Duty but increase it such as that of Paul 2 Tim. 1.12 For the which cause I also suffer these things nevertheless I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day This is trusting our selves in Gods hands and keeping his way But there is a presumptuous security also when men think they are past all danger and so look upon cautious watchfulness as a needless thing whereas the Scripture presseth it every where Now to prevent this consider First The union of ends and means The sincere Convert shall be kept blameless to Gods heavenly Kingdom but he is kept in Gods way All Gods Purposes are executed by fit means God had assured Paul That there should be no loss of any mans life among them but only of the ship Acts 27.22 yet afterwards he telleth them Except these abide in the ship ye cannot be saved vers 31. How could that assurance given to Paul from God and Paul's caution stand together God that decrees the end hath appointed means whereby he will execute his Decree Well then God having shewed us in his Word what means are necessary to such an end there is a necessity of Duty lying upon man to use those means and not to expect the end without them God intended to save all in the Ship yet the Mariners must abide in the Ship we must not perverts Gods order You shall not fall away and revert into your old slavery but you must remember you have given up your bodies as
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
are highly cryed up by the carnal world but have no real worth to commend us to God as being not commanded by God nor warranted by the best example of the most holy and mortified men Suppose abstinence from marriage Enoch Gen. 5.22 walked with God and begat sons and daughters And we have more instances of true piety in married folks than in monkery and claustral devotions Jesus Christ sanctified a free life using all sorts of diet and company not abstaining from feasts themselves Matth. 11.19 The Son of man came eating and drinking So when the vow of voluntary poverty is recommended by the Papists as an estate of perfection Certainly beggery which is threatned as a punishment is not to be wished or desired much less to be chosen or wilfully incurred least of all to be made the matter of a vow Surely 't is greater self-denial intirely to devote and faithfully to use our riches for God than to cast them away and rid our hands of them as he is a better Steward that improveth his masters stock than he that casts ofâ— the employment and lazily refuseth to meddle with it So for Penance and self-disciplines they look more like the rites of Baals Priests who gasned and lanced themselves to commend them to their Idol than the practises of Christs Votaries and believing penitents who hath indeed commanded us to mortifie our lusts but not to mangle our bodies to retrench the food and fuel of the flesh when need requireth but not to bind our selves to a course of rigorous observances which gratifie the flesh in one way as much as it seems to contradict it in another namely as they breed in us pride and presumption of merit above other Christians in short these external rigors tho they are greatly admired in the world who are wholly governed by sensual desires yet they are not acceptable to God as having more in them of ridiculous Pageantry and Theatrical stage-holiness rather than serious devotion 3. There is the mortification of the hypocrite which is an outward forbearing evil tho they do not inwardly hate it which proceedeth from divers causes 1. Because they have no inclination to some sins or rather a greater inclination to other sins which intercept the nourishment by which these sins should be fed tho we are all gone astray from God yet every one hath his way Isa. 53.6 All we like sheep have gone astray we have turned every one to his own way so Eccles. 7.29 God made man upright but he hath found out many inventions As the Channel is cut corrupt nature in us findeth a vent and issue some are sensual but not greedy of worldly gain shall we therefore call them mortified Some that are greedy of gain are not proud and aspiring nor given to carnal pleasures do you think therefore sin is dead in them No their corruption breaketh out another way more suitable to their temper and constitution or custom and course of life in some nature is more sullen and rigid in others more facile and obvious to the grosâ—er temptations 2. Sometimes 't is because we make one lust give way to another For certain Weeds destroy one another as wild beasts also prey upon one another so when men abstain from pomp and pleasure because of the cost their covetousness starveth their riot so on the contrary when men check their sensual inclination by their sparing humor but mostly it is seen in those that run into extreams and bend the crooked stick too far the other way as the Lunatick in the Gospel fell sometimes into the water and sometimes into the fire Matth. 17.5 Or as our Ancestors to drive out the Picts or wild Brittans called in the Saxons a worse enemy or as if there were no better Physick for a dead Palsey than a burning feavour sins take the throne by turns as the voluptuous in Youth prove the most worldly and covetous in Age but this is not to quit sin but to exchange it 3. Sometimes because men have not strength and opportunity to act sin They may seem weaned and mortified when they are but spent and tired out with executing their lusts and 't is not hatred of sin but indisposition of nature to fulfil it Job 23.20 His soul aâ—horreth dainty food No thanks to the glutton but to his disease Old Age is described by days that have no pleasure in them Eccles. 12.1 'T is not the weakness of sin but nature in them their lusts leave them rather than they leave their lusts sin goeth out rather than is put out rather dyeth to us than we to it 4. It may come to pass through outward respects of carnal fear and shame a debauched creature that walloweth in all filthy lusts is an abhorring to all that wear the heart of a man therefore credit may keep some from running into excess of riot for lewdness is odious and disgraceful their iniquities are found hateful as the Psalmist saith mere shame and men-pleasing may restrain many within the compass of their duty Joash was good all the days of Jehoiada but afterwards hearkned to the lewd Princes 2 Chron. 24.17 In such cases there is no true hatred of sin no true gracious principle set up against it this abstinence is but for a while take away the restraint and they soon return to their own bent and biass and besides this keepeth them but from a few sins 5. Restraining grace God may restrain and bridle men by the power of his word on their consciences when yet their Hearts are not renewed or by common Instincts of natural modesty and ingenuity or by the power of his Providence as God witheld Abimelech Gen. 20.6 Though the sin be not subdued yet the act and exercise may be suspended Balaam had a mind to curse Israel but God suffered him not though he strove by all means to pleasure Balaac 6. Terrors of conscience a man that is under them non proponit peccare a renewed man proponit non peccare the one hath for the time no actual will or purpose to sin the other a purpose not to sin no will to sin yet have a great deal of sin in the will Thus negatively I have shewed you what is not Mortification 2. Positively What it is Here again we must distinguish 1. Mortification is twofold Passive and Active Passive whereby we are mortified and Active whereby we mortifie our selves the one is Gods work the other our own 1. Mortification passive whereby God mortifieth sin in us which he doth either at conversion when a principle of grace contrary to sin and destructive of it is planted in our hearts Ezek. 11.19 I will put a new spirit into them and I will take away the heart of stone and I will give them an heart of flesh that they may walk in my statutes So Ezek. 36.26 I will put a new spirit into them In the work of Regeneration God doth give a deadly wound to sin the reign of
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
〈◊〉 God by his Judgment hath subjected the creature to this curse for mans sin man as the meritorious and God the efficient cause of this vanity which is brought upon the creature so that it is brought upon them by man as a sinner by God as a Judge First by man as a sinner that brought the hereditary and old curse As the lower world was created for mans sake so by the just Judgment of God the curse came upon the whole earth for mans sake Gen. 3 17 18. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life thorns and thistles also shall it bring forth unto thee This was the original curse So for the actual curse Psal. 107.33 34. He turneth rivers into a wilderness and the water springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein Barrenness or fertility is not a natural accident but ordered by God for the punishment of mans sin Therefore we should lift up our eyes above all natural causes and fix them upon God who chastiseth men for their unfruitfulness towards him and punisheth countries whose plenty hath been infamously abused and spent upon their lusts Secondly by the will and power of the Creator he it is who hath the sovereign disposal of the creature and to order it as he pleaseth with respect to his own Glory 1. Herein we see Gods justice who by the vanity of the creature would give us a standing monument of his displeasure against sin creatures are not as they were made in their primitive institution the enmities and destructive influences of the several creatures had never been known if we had not rebelled aginst God We should never have been aquainted with droughts and famines and pestilences and earthquakes these are fruits of the fall and introduced by our sin and by these God would shew us what an evil thing sin is Jer. 2.19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts We being in a lower sphere of understanding can only know causes by the effects here is an effect it hath brought misery upon us and upon the whole Creation When God looked upon the whole creation all the creatures were good Gen. 1.31 very good but when Solomon had considered them all was vanity very vain what is the reason of this alteration sin had interposed 2. The power and soveraignty of God all the creatures are subject to the will of God even in those things which are contrary to their natural use and inclination for therefore he imployeth them to destory one another and man who hath brought this disorder upon them if God bid the fire burn however kindled what can withstand its flames if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord the earth presently obeyeth Numb 16.31 As he had spoken these words the ground clave asunder that was under them and the earth opened her mouth and swallowed them up So if God bid the Sea stand up like a Mountain and Wall of congealed Ice it will do so and afford passage for his people and return again to its wonted course fluidness and drown the Egyptians it will do it Exod. 16.26 The waters returned and covered the chariots So for other things Job 37.6 He saith to the snow Be thou upon the earth and likewise to the great rain Be thou upon the earth Not a drop of Rain falleth from the Clouds but by Gods permission so verse the 12. The clouds are turned about by his councels to do whatever he commandeth them upon the face of the earth Nothing seemeth to be more casual than the motion of the Clouds or at least to arise from meer natural causes yet still are at the direction of God For it followeth v. 13. He causeth it to rain for the correction of a land or for mercy Sometimes 't is sent in mercy and sometimes in judgment this bridle God keepeth upon the world to check their licentiousness and awe them into obedience to himself 3. His mercy during the day of his patience In the midst of judgment he remembreth mercy though there be much vanity in the creature yet there is still an usefulness in them to mankind tho the air might poison us and the earth swallow us up and the mouth of the great deep vomit forth an inundation of waters and the fire scorch up the earth yet 't is great mercy that God hath so bound up the creatures by a law and decree that the earth is still a commodious habitation to man that many of the changes and commotions in the Elementary and lower world conduce to our benefit but especially the stated course of nature that the earth doth bring forth its fruits in due season and the Sun rejoyceth to run its course all this is goodness to poor creatures while God offereth pardon of sin and restitution by Christ we still injoy the blessings we have forfeited tho with some diminution and abatement we are restored to the use of the creatures but these are subject to vanity We have our lives but not that perfect constitution of body which Adam injoyed before his fall Creatures are not so useful and serviceable to us as they were in their first creation In the inward Righteousness and Holiness restored to man there is a mixture of corruption 'T was needful there should be some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods Mercy And yet for the honour of God some monument should be left of his benignity and bounty to his creature 3. The reasons why the innocent creature is punished for mans sin 1. To destroy the image of jealousy or the great idol that was set up against God mans great sin was his forsaking the Creator and seeking his happiness in 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 and 1 John 3.12 He forsook God by distrust and betook himself to the creature out of necessity for man cannot subsist of himself but must have somewhat to lean unto The first temptation did intice man from God to some inferior good more pleasing to his fleshly mind man was made for God to serve him love him and delight in him and to use all the creatures in order to God for his Service and Glory He was to use nothing but with this intention But by sin all that man was capable of using was abused to please his flesh Now as Satan the tempter aimed at this that by depending on the creature we might have no cause
in the world than he who hath God for his God Christ for his Saviour and the Spirit for his Comforter and Heaven for his portion Partly because there is so much help from God either he hath already obtained strength from God which he doth not improve or may obtain strength from God which he doth not seek after God prayed unto giveth deliverance or support Psal. 138.3 In the day when I cryed thou answerest me and strengthnedst me with strength in my soul And partly because of the mischiefs which follow this fainting There is a two-fold fainting first there is a fainting which causeth great trouble perplexity and dejection of spirit Heb. 12.3 Lest ye wax wears and faint in your minds Weariness is a lesser fainting an â—â—gher degree of deficiency in weariness the body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion dulled But in fainting the vital power is contracted and retireth and leaveth the outward parts lifeless and sensless When a man is wearied his strength is abated but when he fainteth he is quite spent These things by a metaphor are applyed to the soul or mind A man is wearied when the fortitude of his mind or his spiritual strength is broken or beginneth to abate or his soul sets uneasie under sufferings but when he sinketh under the burden of grievous tedious and long afflictions then he is said to faint The reasons or grounds of his comfort are quite spent Now this is a great evil in a child of God for the spirit of a man or that natural courage that is in a reasonable Creature will go far as to the sustaining of foreign evils Prov. 18.14 The spirit of a man will sustain his infirmity And 't is supposed of a Christian that his spirit is â—ound and whole being possessed of the love of God and therefore though his natural courage be spent which goeth on probabilities yet his faith and hope should not be spent which goeth on certainties nor be overmuch perplexed about worldly troubles as if his mercy were clean gone or his promise would fail therefore a Christian should strive against this Psal. 77.7 8 9 10. Will the Lord cast off for ever Will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious Hath he in anger shut up his tender mercies And I said this is my infirmity but I will remember the years of the right hand of the Most High 2. There is a fainting which causeth dejâ—ction and falling off from God Surely this worse becometh the children of God Revel 2.3 Thou hast born and hast patience and hast laboured and hast not fainted This maketh us cast off our profession and practice of godliness and so cuts us off from all hope of reward Gal. 6.9 Ye shall reap in due time if ye faint not 'T is not taken there for some weariness or remisness or perplexity which may befall Gods children but a total defection When troubles discourage us in our duty 't is a step towards it and tendeth to Apostacy which Christians should prevent in time Heb. 12.12 13. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet less that which is lame â—e turned out of the way We often begin to faint and lag in Heavens way being wearied and vexed with the oppositions of the carnal world reproaching threatning and persecuting us but when we begin to waver we should look to it betimes and rouze up our selves that we may resolve to go and finish our race and not lose the benefit of our former labours and sufferings 2. Consideration That in his weakness if be we left to our selves we cannot support our selves This appeareth partly because they that have but a light Tincture of the spirit give up at the first assault Matt. 13.21 When tribulation ariseth because of the word by and by he is offended Offers of pardon of sins and eternal life affect them for a while and ingage them in the profession of godliness but when once it cometh to prove a costly business they give it over presently and partly because the most resolved if not duly possessed with a sense of their own weakness soon miscarry if not in whole yet in part witness Peter Matth. 26.33 34 35. Christ had warned them that such afflictions should come as the stoutest should stumble at them and fall for a time but Peter being conscious to himself of his own sincerity could not believe such weakness to be in him but God will soon confute confidence in our own strength as the event of his fearful fall did evidently declare partly because they that seem to be most fortified not only by Resolution but strong Reasons may yet overlook them in a time of Temptation As Eliphaz told Job Chap. 4.3 4 5. Behold thou hast instructed many and hast strengthened the weak hands thy words have upholden him that was falling and thou hast strengthened the seeble knees But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 'T is one thing to give counsel and another to practice it and there is a great deal of difference between tryal apprehended by our Judgement and felt by our sense John 12.27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour When well we easily give counsel to the sick They that stand on shore may direct others when strugling with a Tempest And besides we know many things habitually which we cannot actually bring to remembrance being overcome with the sense of present evils and grace that seemeth strong out of tryal is found weak in tryal and faileth when we should most act it and partly because those that do not wholly despond but are yet wrestling are plainly convinced that they cannot conquer by their own strength Jer. 8.18 When I would comfort my self against my sorrow my heart fainteth within me The tediousness of present pressures doth so invade their spirits that they find themselves much too weak to grapple with their troubles They assay to do it but find it too hard for them Now after all these experiences of the Saints Where is the man that will venture in his own strength to compose his spirit and overcome his own infirmities 3. That when we cannot support our selves through our weakness the spirit helpeth us We speak not of the necessity of the holy spirit to our regeneration but confirmation After grace received worldly things set near and close to us and the love of them is not so quite extinct in us but that they have too great a command over our inclinations and affections that we cannot overcome our infirmities without the assistance of grace which Christ dispenseth by his spirit And 't is not enough for us
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 testiâ—ieth 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 trâ—ubling 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
on the heart Man seeth things slightly and superficially and judges of all things according to the shew and outside for his sight can pierce no deeper But God searcheth the heart and reins knoweth who is and will continue to be a faithful instrument of his glory 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts A man cannot sincerely frame himself to the service of God unless he doth first believe him to know all things even our very thoughts yea the imaginations of the thoughts the first motions of the soul which set on men to do what they do so Prov. 15.11 Hell and destruction are before the Lord how much more the hearts of the children of men He compareth two things which are most unknown to us The state of the dead and the hearts of men God knoweth all those that are in Sheol the state of the dead though they are unknown or forgotten by the most of men we know not what is become of the bodies or souls of men the number of the damned or the blessed But God keepeth an exact account of all he knoweth where their souls are and their bodies also what is become of their dust and how to restore to every one their own flesh And as he knoweth who are in the state of the dead so what are the thoughts and hearts of men now alive The thoughts of the heart are hidden from us till they be revealed by word or action Who can know our thoughts What more swift and sudden What more various What more hidden than our thoughts yet he knoweth them not by guess or interpretation but by immediate inspection he seeth them before they are manifested by any overt-act he knoweth with what hopes and confidences and aims we are carried on in whose name we act and upon what principles and ends Again Jer. 17.9 10. The heart of man is deceitful and desperately wicked Who can know it I the Lord search the heart and try the reins even to give every man according to his wayes and according to his doings The heart of man is altogether unknown to others and very hard and difficult to be discovered by our selves there are so many slights and shifts and circuits and turnings to conceal and colour our actions But there is no beguiling of God who hath an eye to discover the most secret motions and inward intentions and will accordingly deal with men according to their deserts But the Scripture doth not only assert but argue this point 1. From the Immensity and greatness of God God is in all and above all and beyond all no where included no where excluded And so his Omnipresence doth establish the belief of his Omnisciency Jer. 23.23 24. Am I a God at hand and not a God afar off do not I fill heaven and earth can any hide himself where I shalt not see him God is every where here where you are nearer and more intrinsick to us than our very souls Therefore all we think speak or do is better known to him than it is to our selves We do all as in his sight speak all as in his hearing think all as in his presence that which can be absent is not God you may be far from him but he is not far from every one of you 2. From Creation He hath made our hearts and therefore knoweth our hearts Psal. 94.9 10. He that planted the ear shall no he hear he that formed the eye shall not he see surely he that made man knoweth what is in man and observeth what they do The same Argument is urged Psal. 139.13 Thou hast possessed my reins for thou hast covered me in my mothers womb And again Psal. 33.15 He fashioneth their hearts alike he considereth all their thoughts He that hath so much wisdom to give you the power to think knoweth the acts if he hath given knowledge to the Creatures He himself hath it in a more eminent degree nothing can be concealed from him who hath Creating power As he hath Created all alike he is able to discern them severally one by one and to understand all the operations of their very hearts 3. From Gods government which is twofold First Powerful by his effectual providence as he governeth all Creatures Secondly Moral by his laws as he governeth the reasonable Creature Both infer the point in hand 1. The government of his effectual providence which is necessary to all our actions for in him we live move and have our being Acts 17.28 all things move as he moveth them in their natural agency the Creature can do nothing without him and actually doth all things by him his wisdom guideth his will intendeth his power moveth and disposeth all This is urged Psal. 139.10 His hand leadeth us his right hand holdeth us up whereever we go That is we are still supported by his providential influence and therefore we cannot be hidden from him doth God support a Creature whom he knoweth not in an action he understandeth not therefore he is not regardless of thy thoughts words and ways 2. His moral government He hath given a law to the reasonable Creature and he will take an account whether it be kept or broken And therefore since all persons and causes are to be judged by him He doth perfectly understand them and every one of us is clearly and fully known to God both as to our hearts and actions or else He were uncapable to judg us This is often urged Psal. 94.10 He that chastiseth the Nations shall not he correct He that teacheth men knowledge shall not he know He that giveth laws to men demandeth exact obedience to these precepts and will chastise and punish mens disobedience So Heb. 4.13 All things are naked to the eyes of him with whom we have to do that is in the judgment 2. That they that would worship God aright had need be deeply possessed with this 1. From the nature of worship in general which is a Converse with God or a setting our selves immediately before the Lord. In solemn duties we come to act the part of Angels and to behold the face of our Heavenly Father As in prayer we come to speak to God and in the word we come to hear God speak to us in the Lord's Supper to be feasted at his Table God is every where with us but we are not always and every where with God We profess to be with him when we come to worship to turn back upon all other things that we may stand before the Throne of God Prayer is the most familiar converse with God that we are capable of while we dwell in flesh called therefore a visiting of God and an acquainting our selves with him a drawing nigh to him a calling upon God 'T is unnecessary to cite places Now none of
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
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 â—ingly 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 goâ—d 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 towâ—rds 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 mâ—st 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 â—emptations that we may be at liberâ—y 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 yoâ—r 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 inâ—ention 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 punisheâ—h 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
are all his works from the beginning of the world Things that come not to pass till long afterward were foreseen by God he is not surprized by any event If any thing could fall out which God foresaw not his wisdom were not infinite and eternal And how could he foretel things to come if he did not know them Isa. 44.7 Who as I shall call and shall declare it and set it in order for me since I appointed the ancient people and the things that are coming and shall come that is who can tell afore-hand what shall befall a people in after times and relate the constant course and tenour of my dispensations But how doth God foreknow things from the nature of the thing or from his own decree Certainly God hath not his prescience from the nature of future things but all things have there futurity from Gods decree because it was the purpose of God to do this or permit that therefore he knoweth that this or that will come to pass Acts 2.23 Him being delivered by the determinate counsel and foreknowledge of God so that God determineth as well as foreknoweth Many will say that God doth foreknow what men will do in time by their own free-will but hath not determined but the Scripture teacheth us that nothing is done in time by rational or irrational agents but it was by the determination of God working the good and permitting the evil Acts 4.28 For to do whatsoever thy hand and thy counsel determined before to be done God fore-seeth nothing as certainly future but what he hath before determined shall be nothing good but what he hath decreed to work in us nothing bad but what he hath decreed to permit and serve his providence of it and so it will certainly come to pass so that all the difference between us and others cometh meerly from God and is to be ascribed to him 1 Cor. 4.7 Who made thee to differ 2. That what God so willeth and purposeth doth infallibly come to pass Certainly what God intendeth to do he will not cease till he hath done it for what should hinder Any change in God himself or any impediment without No change in God himself no For he is Jehovah that changeth not Mal. 3.6 For I am God I change not Job 23.13 But he is in one mind and who can turn him And what his soul desireth even that he doth for he performeth the thing that is appointed for me Certainly God is unchangeable in himself and also in his mind and in the purpose of his love towards his children and he carrieth on the pleasure of his own will by his efficacious providence without controlement 'T is spoken by Job in his vexation but 't is usually observed that in that whole book there are good Doctrines though sometimes misapplyed by the speakers if God himself should change his purpose it must be either for the better that reflecteth on his wisdom or for the worse and that reflecteth on his goodness nothing without God can hinder God when he applyeth himself to the performance of what he hath purposed for all creatures are at his beck can do nothing without him much less against him Psal. 115.3 But our God is in the Heavens he hath done whatsoever he pleased None can resist the counsel of his will seconded by his Almighty power or the work of his hands men may wish things but God effecteth them nothing is faulty nothing is wanting when he will work therefore his purpose backed with Almighty power cannot be disappointed 3. Whatever so cometh to pass is brought about in the most convenient order The purpose of his will is also called the counsel of his will Eph. 1.11 He worketh all things according to the counsel of his will not that God deliberateth or consulteth as men consult out of ignorance or doubtfulness of what is most convenient but Gods will is called counsel because there is depth of wisdom to be seen in what he doth the Creation shewed his wisdom for the world is established in an excellent order Psal. 104.24 Lord How manifold are thy works in wisdom hast thou made them all God hath disposed variety of excellencies in the world by a wise contrivance which striketh the heart of man with reverence when ever he beholdeth them So for his Providence There is an excellent contexture of occurrences which maketh the whole frame the more beautiful Eccl. 3.11 He hath made every thing beautiful in its time there is at first a feeming confusion in the government of the world and the events that happen in it but when we see all in their frame when his whole work is done it is full of order So in the work of Redemption and all the means to bring the effect of it about there is much more a great deal of wisdom to be seen 't is said Eph. 1.8 in the dispensation of his grace by Christ He hath abounded towards us in all wisdom and prudence Means are fitly ordered to bring Gods purpose about with honour to himself and benefit to us and are so set as links in a chain that not one of them can be left out and so as no violence is offered to the creature and the liberty of second causes is not taken away For though the decree be fixed and absolute yet the dispensation thereof is conditional for whom he hath predestinated them he hath called God will not discover his eternal differencing intent to any person before the actual application of Christ by faith our particular election cannot be known till we do believe All to whom the Gospel cometh are children of wrath Eph. 2.3 in the sentence of his law whatever they may be in the purposes of his grace and so they can only look upon themselves as all alike in sin and so all alike in danger of condemnation and so God proceedeth with them in such a way as is most agreeable to a reasonable creature by perswasion and proposal of arguments to come out of this wretched estate and the outward dispensation being alike to elect and reprobate the one having no more favour than the other those that are passed by are found without excuse for their unbelief Jesus Christ is propounded to them as an All-sufficient Saviour and also a promise that whosoever believeth shall be saved more than this in respect of exteâ—nal means is not tendered to the elect nor less than this to reprobates though the elects receiving be the fruit of special grace the others rejecting is without excuse God indeed giveth to the one an heart to receive yet the external offer is made to both and if they imbrace it not 't is long of themselves this then is the wisdom of God that his absolute fixed purpose taketh place by an efficacious conditional dispensation 4. That God doth not find this order in causes but maketh it For all good is the fruit and effect of predestination not the motive and cause
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
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
before him Conscience is privy to their constant uniform self denying obedience and this Testimony is of greatest stead to them at the last Isa. 38.3 Remember Lord how I have walked before thee in truth and with a perfect Heart He dareth appeal in a dying hour for his sincerity and care to please him A good or a bad Conscience is the beginning of Heaven or Hell The checks of an accusing Conscience are the first bitings of the worm that never dyeth And the approbation of a sincere Conscience a preface of the Joy of the Blessed 3dly They know it shall go well with them in that day There are two causes of fear and shame knowing for certain that it shall go ill with us or not knowing it shall go well with us Now they that are under any of these Conditions cannot groan cannot desire a change of state Did you ever know a guilty malefactor long for the Judges appearance and send to him to hasten his coming Indeed those who are confident it shall go well with them they desire the Assizes and are weary of lying in prison and long to be delivered Now those that are absolved from guilt and have sin weakned in their Hearts they know it shall go well with them in the other world Partly by the promise of God who hath assured the Justified and the Sanctified of an Heavenly Inheritance That 's the drift of the whole Gospel For to this end Christ dyed that he might first reconcile them to God and then present them holy and unblameable and irreproveable in his sight Col. 1.21 First sanctifie and cleanse them from the stain and guilt of sin and then present them to himself Clothe them with the fine Linnen which is the Righteousness of the saints Eph. 5.26 27. The Justified and Sanctified may draw near to God in Heavenly Glory Partly by the earnest of the Spirit in their Hearts Eph. 1.13 14. 2 Cor. 1.21 22. Sealing up to them their own Interest to the promise or their right to the Heavenly Inheritance and that in due time they shall possess it Use Is to press us to get ready and to be Clothed that we may with comfort expect and long for the day of our translation The first motive is in the word found 'T is often used with respect to the day of Judgment Found naked And in 2 Pet. 3.14 Matth. 24 46. Blessed is that Servant whom when his Lord cometh he shall find so doing 't is a Blessed thing for a servant to be found at his work So Phil. 3.9 That I may be found in him not having my own Righteousness which alludeth to the day of our general or particular doom Now this word implieth three things 1. That there will be an exact search and scrutiny after every one of us Wrath maketh inquisition for sinners and every man will be found out naked or Clothed There is no hiding in the throng of mankind In a particular Judgement God said he would search Jerusalem with Candles Zeph. 1.12 Drag sinners out of their lurking holes Much more in the general Judgment we shall be found 2dly The word found intimateth a surprize God may break in upon us sooner than we are aware of as usually he cometh to the greatest part of mankind unthought of unexpected 2 Pet. 3.10 The day of the Lord will come as a Thief in the night They do not look for such a day or not prepare for it but are found by it 3dly We remain in the state wherein we are found They that are found naked at their Death shall remain naked to all Eternity There is no change of Condition in the other world as Death leaveth us Judgment findeth us Luke 2.14 On earth peace Now you may be reconciled to God you may agree with your Adversary quickly while you are yet in the way But in the other world Men are in Termino in their final Condition Well then gather up this first motive escape the knowledge of God you cannot You will be found to be what you are Naked or Clothed And you may be sought after and found sooner then you are aware And when Christ hath found you in an unprepared Condition what will you do How will your naked trembling Soul dread to depart out of the Body into an unknown world Secondly My next motive shall be from the words Naked and Clothed Other qualifications than Christs renewing and reconciling grace will not serve the turn 'T is sin which rendreth us odious to God 'T is sin that keepeth us out of Heaven 't is sin that makes us uncomfortable in our selves and hinders our own Joy and peace The Condition of one that is yet in his sins is represented by nakedness upon a Twofold Reason Because it rendreth us loathsome to God and ashamed of our selves Well then will you be naked remain in your natural deformity how then can you appear before the bar of your Judge or look God in the face with any confidence Joseph washed himself and changed his garments when he was to appear before Pharaoh And is there not a greater reverence due to God Oh! Therefore since you are blind and miserable and naked get Clothing That is get the spots of sin washed off by the frequent application of the Blood of Christ your polluted natures changed by the Spirit of Christ. This is the Clothing which must render you acceptable to God and will make you comfortable in your selves so that you will not shun his presence but desire it 'T is said of the Spouse Psal. 45.14 15. Her Clothing is of wrought Gold she shall be brought unto the King in raiment of needle work and then with gladness and rejoicing shall she be brought into the Kings Palace The more we get rid of sin and are beautified with holiness the more amiable and lovely in his Eyes And because of likeness and suitableness the more we delight to come to him yea the more we shall long to be admitted not only to present Communion but to constant habitation with him and when we are brought into the presence of God 't will be a welcome day to us at the death of every particular Saint or at the day of our Lords second coming when we shall have no imperfection spot or wrinckle or want of any thing which may perfect our Glory Then we shall put on immortality and incorruption and this Body of flesh shall be like to Christs Glorious Body and then there will be great rejoicing Oh then see that you be Clothed What must we do That we may not be found naked but Clothed 1. We must humbly seek Reconciliation with God by Christ when the Prodigal came humbled himself to his Father presently Luke 15.22 Bring â—orth the best Robe put it on him Then his nakedness is covered with the Robe of Christs Righteousness and the poor penitent believer is received into Gods Family and injoys all the Priviledges thereof and
loss is the peoples they have the Crown of faithfulness if not of fruitfulness The Crown of fruitfulness is spoken of 1 Thes. 3.19 20. What is our hope or joy or Crown of rejoicing Are not even ye in the presence of the Lord Jesus Christ at his coming For ye are our Glory and joy The Thessalonians were a good people famous for their proficiency in the Faith and endurance of Persecutions and this was Pauls Crown who had begotten them to Christ in the day of doom Now when they give up their account not with joy but grief that 's not unprofitable to the Ministers but to the people 't is unprofitable It may be good unto the Ministers who have been faithful but not to the people who have been disobedient 7. Every individual person all and every one must appear See Matth. 25. v. 33. Serm. 3. Well then since there is such a day let it be our care to approve our hearts and lives to God SERMON XIV 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. THirdly I come to speak of the Judge who shall be the Judge And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgment seat of Christ. For the evidencing of this I shall enquire 1. Why this honour is devolved and put upon the Second Person 2. Shew in what Nature he shall judg the World whether as God or man or both First how Christ comes to be the World's Judge and with what conveniency and agreeableness to Reason this honour is put upon him To a Judge there belongs these four things Wisdom Justice Power and Authority 1. Wisdom and understanding by which he is able to Judge of all persons and causes that come before him according to the Rules and Laws by which the Judgment is to proceed No man can give sentence in a cause where he hath not skill as to matter of Right or sufficient evidence or knowledge as to matter of Fact And therefore in ordinary Judicatures a prudent and discerning person is chosen for Judge one that knows what 's Right and what 's Law and that goes upon the evidence that is brought upon the matter of Fact 2. Justice is required or a constant and unbyast will to determine and pass sentence ex aequo bono according as right and truth shall require He that gives wrong judgment because he does not accurately understand the matter is imprudent which in hiâ— station is a great fault but he that understands the matter yet being byass'd by perverse affections and aims gives wrong Judgment in a cause brought before him he is not only imprudent but unjust and that 's the highest wickedness the most impious and flagitious 3. Power is necessary that he may compel the Parties judged to stand to his judgment and the offenders may receive their due punishment for otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn pageantry a meer personating or acting of a part if there be not power to back the sentence and bring the Persons to the Tribunal that accordingly it may be executed upon them 4. There 's required Authority for otherwise if a man should obtrude himself of his own accord we may say to him as they to Lot Who made thee a Judge over us If by force he should assume this to himself or have a pretence of right I may decline and shift his Tribunal and appeal from him Certainly he that Rewards must be Superior and much more he that punisheth for he that punisheth another brings some notable evil detriment and damage upon him but to do that to another unless we have right to it is a high degree of Injustice Now Wisdom and Justice and Power and Authority do all concur in the Case For these things as they are necessary in all Judicial proceedings between man and man much more in this great and solemn transaction of the last Judgment which will be the greatest that ever was both in respect of the Persons Judged High and Low Rich and Poor Prince and Subject in respect of the Causes to be Judged the whole business of the World for 6000 years or thereabouts and in respect of the Retributions that shall ensue This Judgment the punishments and rewards in the highest degree the highest punishment that ever was inflicted and the highest reward that ever was distributed and that infinite and everlasting Therefore there must be a Judge that hath an exact knowledge knowing not only the Laws but all Persons and Causes That all things should be naked and open to him with whom we have to do Heb 4.13 Such a Judge who knows the thoughts of our hearts 1 John 3.20 And can proceed upon sufficient evidence against every one that comes before him Again he must be exceeding just without the least spot and blemish of wrong dealing for otherwise he cannot sustain his office if he be not immutably just See how the Judge of the World is described Gen. 18.25 Shall not the Judge of all the World do right So when something was spoken which seemed to blemish the Justice of God the Apostle faith Rom. 3.5 6. Is God unrighteous How then shall he Judge the world That were impossible Judgment may be put into a persons hands that possibly may be unrighteous But it cannot be that the universal and final Judgment of all the world should be committed to him that hath or can do any thing that is unlawful amiss Again power is necessary To summon the offenders to gather up the dead from all the places of their dispersion to give every dust it s own body and make them appear and stand to the Judgment which he will award without hope of escaping or resisting That Power is very necessary will easily appear because the offenders are so many and are scattered to and fro some in the Sea some in the Earth some buryed in the bodies of wild Beasts multitudes in the maws of Fishes It must be a mighty power that can give every one his own body again If it were possible they would fain decline the Tribunal and hide themselves from the throne of the Lamb Rev. 6.16 But it cannot be And Authority is necessary also which is a right to govern and to dispose of the persons Judged which being all the World it belongs only to the universal King it must be such a person that made all things that preserves all things that governs and disposes of all things for his own glory Legislation and execution both belong to the same power Judgment is part of Government Laws are but shadows if no Execution follow And therefore let us come particularly and see how all this belongs to Christ that he is the only wise God and he is the just God that cannot err That he is the mighty God whose hand none can escape And
now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming And 1 Joh. 4.17 Herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this World Secondly What is the comfort that they have 1. The Judge is their Friend their Kinsman their Brother their High Priest to make atonement for them The Propitiation for their sins their Advocate and Intercessour one that dyed for them 2dly He cometh to lead them to their everlasting Mansions Christ is a pattern of what shall be done to them He rose from the dead and is become the First Fruits of them that Slept He now sitteth at the Right Hand of God making intercession for them And he will come again and receive them to himself That they may be where he is and behold his Glory SERMON XV. 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. WE have handled 1. The necessity 2. The universality 3. The Judge 4. The manner of judging This we are now upon The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to appear and to be made manifest we may conjoin the senses we must so appear as to be made manifest 1. To appear that we must all appear every individual Person Four things evince that 1. The Wisdom and the Justice of the Judge 2. The Power Impartiality and Faithfulness of his Ministers 3. The Nature of the business requireth an appearance 4. The ends of the Judgment 1. The Wisdom and Justice of the Judge Such is his wisdom and perspicuity that not one sinner or sin can escape him Heb. 4 13. There is not any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do This Scripture informeth us of the perfect knowledge of God as he is a Judge without which his Judgment cannot be just and perfect he knoweth all the persons and causes of men that are brought before him All things in general and every thing in particular is manifest to him fully clearly and evidently discovered to him Psa. 69.5 O God thou knowest my foolishness and my sins are not hid from thee He is neither ignorant of man nor any thing in man who must have to do with him that is to be judged by him So Jer. 17.10 I the Lord search the heart and try the reins even to give every man according to his ways and the fruit of his own doing The force of the reason is this That seeing we must be judged by a most exact impartial and alknowing Judge there can be no hope of lying hid in the throng or escaping and avoiding the Judgment It concerneth the Judge of the World to do right which he cannot do unless all sins and persons be manifest to him that he may render to every one according to his deeds 2. The Power Impartiality and Faithfulness of his Ministers Who are the Holy Angels Much of the work of that day is dispatched by the Ministry of Angels Matth. 24.31 They shall gather the elect from the four winds In the particular Judgment they have a Ministry they convey the Souls of men to Christ Luke 16.22 Carryed by the Angels into Abrahams Bosom They that carryed their Souls to Heaven shall be imployed in bringing their Bodies out of their graves Now this Ministry is not confined to the Elect only they do not only carry the corn into the barn but the tares into the furnace Matth. 13.39 40 41. And the reapers are the Angels As therefore the tares are gathered together and burnt in the fire so shall it be in the end of this World The Son of man shall send forth his Angels and they shall gather out of his Kingdom all things that do offend and them that do iniquity and shall cast them into a furnace of fire there shall be weeping and gnashing of teeth 'T is the Angels work to separate the wicked from the Godly to bind up the tares in bundles that they may be burnt in the fire They force and present wicked men before the Judge be they never so unwilling and obstinate So in the parable of the drag-net Matth. 13.49 50. So shall it be at the end of the World The Angels shall come forth and sever the wicked from among the just and shall cast them into a furnace of fire where shall be weeping and gnashing of teeth There is a mixture unavoidable of good and bad in the Church but then a perfect separation by the Ministry of Angels 3. The nature of the business requireth our appearance Partly because in a regular Judgment no man can be Judged in his absence Therefore in this great and solemn Judgment we must stand as persons Impleaded to hear what is alledged and what we can say in our defence David saith Psal. 130.3 If thou shouldest mark our iniquities O Lord who shall stand that is appear in the Judgment so as to be able to make a defence So Psa. 1.5 The ungodly shall not stand in the Judgment That is the wicked shall not be able to abide the tryal have nothing to plead for themselves in the day of their final doom And yet 't is said Rom. 14.10 We must all stand before the Judgment seat of Christ. We shall stand and not stand stand that is make an appearance and not stand not able to make any just defence Festus saith Acts 25.16 It is not the manner of the Romans to deliver any man to dye before that he which is accused have the accusers face to face and have licence to Answer for himself concerning the crime laid against him This was Jus Gentium not to give Sentence of capital punishment against any man till he were fully heard Their rule was They condemned no man unheard Surely there is all right in this solemn Judgment he that is to be judged is to be brought into the Judgment When God arraigned our first Parents which is a Type of the General Judgment He called Adam coram Gen. 3.9 10. Adam where art thou He brought him out of his lurking hole where he had hid himself he must come into his presence and answer And partly because we cannot appear by a Proctor The Sentence is a Sentence of life and death and there is no reason or cause of absence Rom. 14.12 Every one must give an account of himself to God Now in the day of Gods patience we have an Advocate who appeareth for us Heb. 9.24 He doth prevent wrath represent our wants and recommend our affairs But now the Judge cometh to deal with every one in person 4. The ends of the Judgment require our appearance They are two 1. The Conviction of the Parties Judged God will go upon clear evidence and they shall have a fair hearing When there was but one that came without
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall
is Gods glory 't is not strength for our lusts strength for our worldly ends but for the Lords honour we must please Appetite no farther than the pleasing of it fits us for the service of God In many cases nextly we may aim at some other thing beneath God but ultimately and terminatively all must be directed to God as the Apostle here considered them their Spiritual profit as his next aim but lastly and finally the glory of God 2. The Reasons of the general point 1. The Interest God hath in us obligeth us to live to his glory Rom. 14.8 For whether we live we live unto the Lord or whether we die we die unto the Lord for whether we live or die we are the Lords The Apostles reasoning is built upon this supposition that those who are the Lords should live as for the Lord but the case is so with us we are his and therefore must live to him How are we the Lords 1. By Creation Prov. 16.4 God made all things for himself In the Creation of the World God could have no higher end than himself than his own glory for the end is more noble than the means Therefore when he made the World made Beasts made Man made Angels he did all for himself God is Independant and self sufficient of himself and for himself Self-seeking in the Creature is absurd and unbeseeming because we depend upon another for life and breath and all things Therefore to seek our own glory contentment and satisfaction apart from God 't is to arrogate a self-being to our selves apart from him we were made by God and were not made for our selves 2. By Preservation Rom. 11.36 For of him and through him and to him are all things As our being is from him so our moving and doing is through him through his providential influence and supportation therefore all must be for him and to him The motion of all Creatures is circular they end where they began as the Rivers return to the place from whence they came All that issueth from God in a way of Creation and is sustained and preserved by God in a way of Providence must be to him in the tendency and final end of their motions As we must deduce all things from God as their first cause and continual conserving cause so we must reduce all things to God as their last end 3. By Redemption That is pleaded 1 Cor. 6.19 20. Ye are not your own ye are bought with a Price Therefore glorify God with your Bodies and your Souls which are Gods You are twice bound as Creatures and as redeemed and a double obligation will infer a double Condemnation if we answer it not The bought belonged to the Buyer so we to Christ. 4. By Dedication We are dedicated and set apart for the Lords use Rom. 6.13 Yield your selves to God as those that are alive from the dead and your Members as instruments of Righteousness unto God So Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable service Now to live to our selves and speak for our selves is practically to retract our own vows and the dedication which we have made of our selves to his use and service 2. We are above all Creatures fitted for his glory As Men and as new Creatures 1. As Men Man above all other Creatures should glorify God Partly because by the design of his Creation he is placed nearer God as the end than other Creatures are Man is both proximè ultimè nextly and lastly for God and so return immediately to the Fountain of our Being There is nothing intervening between God and us towards which our use and service should be directed Other Creatures though they were made ultimately and terminatively for God yet immediately for Man lastly for God nextly for us So that man standeth in the middle between God and all other Creatures to receive the benefit of them that God may have the glory Oh then how much is man as man obliged to glorify God for whom this inferiour world was made All things are subjected to our Dominion or created for our use not only Fowls and Fishes and Beasts of the field to be injoyed by him but Sun Moon Stars Rain Weather and all the Seasons of the Year Psal. 8.3 4 5 6. When I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him Thou hast made him little lower than the Angels thou crownest him with glory and honour thou hast made him to have dominion over the work of thine hands thou hast put all things under his feet When we look up and behold those glorious Creatures the out-work and visible parts of Heaven which display their radiant Beauties to our wonder and astonishment and withal consider how much they serve for our comfort and use and with them the soveraign power wherewith thou didst invest man over all sublunary and inferiour Creatures Beasts Fowls Fishes Plants we cannot sufficiently admire that this vile clod of Earth Man should be so much in the eye of God to take care of him above the whole Creation The Sun doth not shine nor winds blow nor rain fall at our pleasure but 't is for our use Heaven is for us the airy Heaven to give us breath and motion the starry Heaven to give us heat light and influence The third Heaven or the Heaven of Heavens to be our dwelling place So that man is strangely stupid and oblivious if he should forget the God by whose bounty he injoys all these things And partly because man is more fitted as being furnished with higher capacities he teacheth us more than the Beasts of the Field We have faculties suited to this purpose we have an understanding that we may know him Surely such an understanding nature such an immortal Soul was never made for corruptible things God was pleased to stamp man with the Character of his own Image he beareth his superscription Now give unto Caesar the things that are Caesars and unto God the things that are Gods We may find out his tract and foot-print in the Creatures but man had his Image Other Creatures glorify God necessarily we voluntarily and by choice they know not the first cause but are over-ruled by the Government of Providence but we have or should have an understanding to know him and an heart to love him Therefore the duty properly belongeth to us Other creatures glorify God passively we actively they are the Harp man makes the Musick Psal. 145 18. All thy works praise thee thy Saints bless thee Man is the mouth of the Creatures the Creatures by us glorify God 2. As new Creatures The people of God are most bound of all men to seek the glory of God you are created again in
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
we might yield up our selves to God to love and serve and please him for we by his blood are purged from dead works that we might serve the living God Heb. 9.14 3. Believers are said to reconcile themselves to God 2 Cor. 5.20 We pray you in Christs stead be ye reconciled to God As they do imbrace the offered benefit and lay aside their enmity and love God that loveth them and devote themselves to his use and service 2. More particularly I shall do three things 1. State the foregoing breach 2. Shew you the nature of this reconciliation 3. Shew you how Christ is concerned in it 1. To state the foregoing breach take these Propositions 1. God and man were once near friends Adam was the Lords favourite You know till man was made 't is said of every rank and species of the Creature God saw that it was good But when man was made in his day Gen. 1.31 God saw what he had made and behold it was very good An object of special love God expressed more of his favour to him than to any other Creature except the Angels Man was made after his Image Gen. 1.26 When you make the Image or Picture of a man you do not draw his feet or his hands but his face his tract or foot-print may be found among the creatures but his Image and express resemblance with man and so he was fitted to live in delightful Communion with his Creator Man was his Vice-roy Gen. 1.27 God intrusted him with the care charge and dominion over all the Creatures Yea he was capable of loving knowing or injoying God other Creatures were capable of glorifying God of setting forth his Power Wisdom and Goodness objectively and passively but man of glorifying God actively as being appointed to be the mouth of the Creation 2. Man gets out of Gods favour by conspiring with Gods grand Enemy His Condition was happy but mutable before Satan by insinuating with him draweth him into Rebellion against God and upon this Rebellion he forfeiteth all his priviledges Gods Image favour and Fellowship God would deal with him in the way of a Covenant Gen. 2.17 In the day that thou eatest thereof thou shalt surely die Do and live sin and die The comminatory part is only expressed because that only took place So that by this Rebellion he lost the integrity of his nature and all his Happiness he first run away from God and then God drove him away he was first a fugitive and than an exile 3. Man faln draweth all his posterity along with him For God dealt not with him as a single but as a publick person Rom. 5.13 Whereas by one man sin entred into the World and death by sin and so death passed upon all for that all have sinned And 1 Cor. 15.47 The first man is of the earth earthy the second man is the Lord from Heaven There 's a first man and a Second man nos omnes eramus in illo unus homo Adam and Jesus are the two great Institutions the one consistent with the Wisdom and Justice of God as the other with the wisdom and grace of God so that Adam begets enemies to God Gen. 5.3 Adam begot a Son in own likeness And 1 Cor. 15.49 we read of the Image of the earthly one Every man is born an enemy to God his nature opposite his ways contrary to God and so is eternally lost and undone unless God make some other provision for him 4. The Condition of every man by nature is to be a stranger and an enemy to God Col. 1.21 And you that were sometimes alienated and enemies in your minds That double notion is to be considered Strangers there is no Communion between God and us we cannot delight in God nor God in us till there be a greater suitableness or a divine nature put into us If that be too soft a notion the next will help it we are enemies there is a perfect contrariety we are perfectly opposit to God in nature and ways We are enemies directly or formally and in effect or by interpretation formally men are enemies open or secret open are those that bid open defiance to him as Pagans and Infidels and Idolaters Secret so are all sinners their hopes and desires are that there were no God they would fain have God out of their way rather than part with their lusts they would part with their God Psa. 14.1 The fool hath said in his heart there is no God 'T is a pleasing thought and supposition that there were no God In effect and by Interpretation they do things or leave things undone contrary to to Gods will and take part with their sins against him As Love is a Love of duty and subjection so hatred is a refusal of obedience Love me and keep my Commandments Exod. 20.6 They are angry with those who would plead Gods interests with them But how can men hate God who is summum bonum fons boni The School-men put the Question We hate him not as a Creator and Preserver but as a Law-giver and Judge As a Law-giver because we cannot injoy our lusts with that freedom and security by reason of his restraint God hath interposed by his Law against our desires Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the Law of God neither indeed can be As a Judge and avenger of sin not only desire of carnal liberty but slavish fear is the cause of this enmity Men hate those whom they fear We have wronged God exceedingly and we know that he will call us to an account we are his debtors and cannot answer the demands of his Justice And therefore we hate him what comfort is it to a guilty prisoner to tell him that his Judge is a discreet person or of a stayed Judgment he is one that will condemn him A condemning God can never be loved by a guilty creature as barely apprehended under that notion 5. God hateth sinners as they hate him For we are Children of wrath from the womb Eph. 2.3 And that wrath abideth on us till we enter into Gods peace John 3.36 And the more wicked we are the more we incur Gods Wrath. Psal. 7.11 He is angry with the wicked every day They are under his curse Gal. 3.10 Whatever be the secret purposes of his grace yet so they are by the sentence of his Law and according to that we must Judge of our condition 2. The nature of this reconciliation 1. As the enmity is mutual so is the reconciliation God is reconciled to us and we to God On Gods part his Wrath is appeased and our wicked disposition is taken away by regeneration for there are the causes of the difference between him and us his Justice and our sin His Justice is satisfied in Christ so that he is willing to offer us a new Covenant Matth. 3.17 This is my beloved Son in whom I am well pleased He is
God with all the heart Page 163 How it is consistent with a Christian's defects Page 163 How far we are obliged to Love God with all the heart Page 164 How it is consistent with Love to Relations c. Page 165 Decay of Love incident to the people of God Page 156 What is not a Decay of Love Page 157 What it is Page 159 The greatness of the evil of it Page 158 The causes of it Page 160 The commonness of it Page 158 Many are surprized with it that are little sensible of it Page 158 How to prevent it Page 161 How to recover our Decayed Love Page 162 M MAdness Christianity accounted Madness by the men of the World Page 123 Reasons of it Page 124 What in Christianity is accounted Madness Page ib. The way of the wicked is properly Madness Page 125 Demonstrations of it Page 126 Mediator Christ a fit Mediator Page 220 What Christ was to do as Mediator Page 88 Men God dealeth with men by men and the reasons of it Page 238 Ministers are God's Ambassadors Page 240 Their duty as such Page 241 How to be received and entertained by us Page ib. The value and authority of their Office Page ib. Credit and respect to be given to their Message Page 241 242 They must treat with people with Love and sweetness and Meckness and Patience Page 242 Christ Spirit Ministry must not be separated Page 239 v. Men. Mortality swallowed up of Life in the other World Page 35 Mortifying sin how to improve the Death of Christ to the Mortifying of sin Page 182 N NEw Creature The necessity of the New Creation Page 204 What it is to be New Creatures Page 201 202 Why likeness to God is called the New Creature Page 203 God the Author of the New Creature Page 207 God the Author of the New Creature as reconciled in Christ. Page 213 How the New Creature flows from our Vnion with Christ Page 203 Why the New Câ—eature cannot be satisfied with the World Page 51 Evidences of being New Creatures v. Renovation Page 206 New Heart what it is Page 206 Non-Imputation of sin v. Imputation O OBedience the difficulties of obedience how sweetned Page 73 Obedience the great Evidence of Love Page 166 The properties of that Obedience that flows from Love Page 166 Marks of sincere Obedience Page 102 Odium abominationis inimicitiae explained Page 246 P Pain of sense in Hell twofold Page 105 Pauls Testimony of his sincerity Page 118 All Ministers and Christians may have the like Testimony of their Sincerity Page 119 How he commends himself to the Corinthians Page 118 Pardon of Sin the necessity of having Sin pardoned Page 231 The great difficulty of having Sin pardoned when once committed Page 230 God's readiness to pardon Sin Page 232 God pardons Sin not as the party offended only but as the Supream Iudge Page 227 The Excellency of this Priviledge Page 232 The good depending on pardon of Sin in this life and in the next Page 222 223 Pardon of Sin the proper Priviledge of the New Covenant Page 231 It 's a branch of our Reconciliation with God Page 225 Reasons to prove it so Page 227 They that are reconciled to God had need still to beg pardon of Sin Page 225 What those that are reconciled ask in asking a pardon Page 226 The design of pardon of Sin laid in God's Eternal Decree Page 223 It was purchased by Christ when he paid a Ransom for us Page ib. Pardon of Sin is chiefly eyed in the Death of Christ. Page 230 We are actually pardoned when we believe and repent v. Faith and Repentance Page 224 We are sensibly pardoned when God gives Peace and Ioy in believing Page 225 We are fully and compleatly pardoned at the Day of Iudgment Page ib. Pardoning Mercy breedeth and feedeth Love to God Page 230 Pardon of Sin an inviting Motive to Holiness Page 228 229 Perfection to be striven for Page 164 Persuasion Ministers to persuade men Page 115 What this Persuasion implies Page 114 People to persuade themselves Page 115 Pleasing God what makes us active in it Page 75 Why we should labour to please God Page 76 Pleasing God more to be regarded than pleasing of Men. Page 77 Pleasing of Men how far condemned Page ib. Pleasures of this Life to be used sparingly Page 70 Power of Man to convert himself the Absurdities that follow it Page 210 It is only in the Power of God to convert the sinner v. Conversion Not only the Power to will but to work when converted is of God Page 210 Preaching of the word necessary and the Reasons of it Page 237 The congruity and decency of this Dispensation Page 237 Presence with Christ in Heaven better than remaining in the Body Page 69 Our Happiness in another World lyes in presence with the Lord. Page 63 Reasons of it Page 64 To be desired by the Saints Page 68 Why the Saints desire it Page 54 Profession of the name of Christ without conformity to his Laws not valuable Page 197 Providence mercies of daily Providence declare much of the goodness of God Page 153 Punishment of sinners in Hell everlasting Page 106 Everlasting Punishment consistent with Gods Iustice. Page ib. Punishment of sense or Loss which is the greater Page 64 Q. QUalification of those that shall have a blessed Estate in Heaven Page 10 R. REcompence different Recompences at the day of Iudgment Page 114 Reconciliation What it is to Reconcile Page 215 The nature of this Reconciliation Page 217 The Revelation of the way of Reconciliation is a great blessing Page 235 How Reconciliation in Scripture is ascribed to God the Father to Christ and to believers themselves Page 216 How far Christ is concerned in it opened Page 219 God in the work of Reconciliation will keep up the honour of his Iustice Holiness and Truth Page 219 The Reconciliation is mutual between God and man and man and God Page 215.217 Why the Scriptures generally insist on our being Reconciled to God Page 215 The necessity of being Reconciled to God Page 244 VVhy God is said to Reconcile the world indefinitely to himself Page 214 Gods condescension in this matter Page 248 The greatness of the Mercy and Grace of God in our Reconciliation Page 220 The value of the Priviledges Page 249 The great dishonour we do to God in refusing it Page 249 The Priviledges and blessings that depend upon and accompany it Page 218 249 By Reconciliation our State is as good or better than it was in Innocency Page 217 Pardon of Sin a branch of our Reconciliation v. Pardon Page 225 God the Author of the New Creature as Reconciled to us in Christ. Page 213 The End of our Reconciliation is walking in a course of Holiness Page 229 Every thing in it implies Holiness Page 219 What is to be done on man's part that he may be Reconciled to God Page 243 Our Right to this Priviledge is begun as soon as
out that is exactly knowing not only of Laws but of all Persons and Causes That all things shall be naked and open to him with whom we have to do Heb. 4.12 13. and 1 Joh. 3.20 Again exceeding Just without the least spot and blemish of wrong Dealing Gen. 18.25 Shall not the Judge of all the Earth do right And Rom. 3.5 6. Is God unrighteous that taketh Vengeance God forbid For then how shall God judge the World It cannot be that the universal and final Judgment of all the World should be committed to him that hath or can do any thing wrongful and amiss And then that Power is necessary both to summon Offenders and make them appear and stand to the Judgment which he shall award without any hope of escaping or resisting will as easily appear Because the Offenders are many and they would fain hide their guilty Heads and shun this Tribunal if it were possible Rev. 6.16 Say to the Mountains and Rocks fall on us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb But that must not cannot be Psal. 90.11 Who knoweth the Power of thine Anger According to thy Fear so is thy Wrath. Authority is necessary also or a Right to Govern and to dispose of the Persons judged into their Everlasting Estate which being all the World belongeth only to the Universal King who hath made all things and preserveth all things and governeth and disposeth all things for his own Glory Legislation and Execution both belong to the same Power Judgment is a part of Government Laws are but Shadows if no Execution follow Now let us particularly see how all this belongeth to Christ. 1. For Wisdom and Vnderstanding 'T is in Christ two-fold Divine and Humane for each Nature hath its particular and proper Wisdom belonging to it As God 't is Infinite Psal. 147.15 His Vnderstanding is Infinite And so by one Infinite View or by one Act of Understanding he knoweth all things that are have been or shall be yea or may be by his Divine Power and All-sufficiency They are all before his Eyes as if naked and cut down by the Chine-bone We know things successively as a Man readeth a Book line after line and Page after Page but God at one View Now his Humane Wisdom cannot be equal to this A Finite Nature cannot be capable of an Infinite Understanding but yet it is such as it doth far exceed the Knowledge of all Men and all Angels When Christ was upon Earth though the Forms of things could not but successively come into his Mind or Understanding because of the limited Nature of that Mind and Understanding yet then he could know whatever he would and to whatsoever thing he would apply his Mind he did presently understand it and in a moment by the Light of the Divinity all things were presented to him so that he accurately knew the Nature of whatever he had a mind to know And therefore then he was not ignorant of those things that were in the Hearts of Men and were done so secretly as they were thought only to be known to God himself Thus he knew the secret Touch of the Woman when the Multitude thronged upon him Luk. 8.45 46. So Matth. 9.3 4. When certain of the Scribes said within themselves This Man blasphemeth Jesus knowing their Thoughts said Why think ye evil in your Hearts He discerneth the inward Thoughts and turneth out the Inside of the Scribes minds So Matth. 12.24 25. Jesus knew their Thoughts when they imagined that by Beelzebub the Prince of the Devils he cast out Devils But most fully see Joh. 2.24 25. He committed not himself to them because he knew all Men and needed not that any should testifie of Man for he knew what was in Man It may be they knew not themselves but he knew what kind of Belief it was such as would not hold out in time of Temptation We cannot infallibly discern Professors before they discover themselves Yet all Hypocrites are seen and known of him even long before they shew their Hypocrisie not by a conjectural but a certain Knowledge as being from and by himself as God He doth infallibly know what is most secret and hidden in Man Now if he were endowed with such an admirable Understanding even in the Dayes of his Flesh while he grew in Wisdom and Stature Luk. 2. and his Humane Capacity enlarged by Degrees what shall we think of him in that State in which he is now Glorious in Heaven Therefore to exercise this Judgment he shall bring incomparable Knowledge so far exceeding the manner and measure of all Creatures even as he is Man but his Infinite Knowledge as God shall chiefly shine forth in this Work Therefore he is a fit Judge able to bring forth the secret things of Darkness and Counsels of the Heart into open and manifest Light 1 Cor. 4.5 and disprove Sinners in their Pretences and Excuses and pluck off their Disguises from them 2. For Justice and Righteousness An incorrupt Judge that neither doth nor can erre in Judgment must be our Judge As there is a double Knowledge in Christ so there is a double Righteousness one that belongeth to him as God the other as Man and both are exact and immutably perfect His Divine Nature is Holiness its self In him is Light and no Darkness at all The least Shadow of Injustice cannot be imagined there All Vertues in God are his Being not superadded Qualities God's Holiness may be resembled to a Vessel of pure Gold where the Substance and Lustre is the same But ours is like a Vessel of Wood or Earth gilded where the Substance and Gilding is not the same Our Holiness is superadded Quality We cannot call a wise Man Wisdom or a righteous Man Righteousness We use the Concrete of Man but the Abstract of God He is Love He is Light He is Holiness its self which noteth the Inseparability of the Attribute from God 'T is Himself God cannot deny Himself His Act is his Rule Take Peter Martyr's Similitude A Carpenter chopping a piece of Wood by a Line or Square may sometimes chop right and sometimes wrong he cannot carry his Hand so evenly But if we could suppose that a Carpenter's Hand were his Rule he could not chop amiss Christ's Humane Nature was so sanctified that upon Earth he could not sin much more now Glorified in Heaven And there will be use of both Righteousnesses in the last Judgment but chiefly of the Righteousness that belongeth to the Divine Nature For all the Operations of Christ are Theandrical neither Nature ceaseth to work in them As in all the Works of Men the Body and the Soul do both conspire and concur in that way which is proper to either Only as in the Works of his Humiliation his Humane Nature did more appear so in the Works that belong to his Exaltation and glorified Estate his Divine Nature appeareth
the next Trial a mortified Saint that is drawn up to Heaven and would live by the Laws of his Father's House must look for frowns Yea and all those that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 Christ's Grapes must expect the Wine-press all their Care should be to yield good Liquor It is a Statute like the Laws of the Medes and Persians Acts 14.22 That through many Tribulations we must enter into the Kingdom of God Neither doth Experience cross that Rule the Apostle saith Rom. 8.35 36. Who shall separate us from the Love of God shall Tribulation or Distress or Persecution or Famine or Nakedness or Peril or Sword As it is written For thy sake we are killed all the day long we are accounted as Sheep for the Slaughter The World is the Slaughter-house and Shambles of the Saints here Christ was slain all his Witnesses butchered Christ's Lambs must look to have their Throats cut There is an old Enmity between the Seed of the Woman and the Seed of the Serpent it lasteth from Abel till the Day of Judgment Jacob's and Esau's Quarrel began from the day of their Birth Psal. 129.1 Many a time have they afflicted me from my Youth may Israel now say from my Youth upward ever since Christ had a Seed in the World The World would not be the World nor you Christians if the World did not hate you Satan cannot change his Nature and the World waxeth worse and worse instead of marvelling to see the Children of God afflicted and persecuted we should marvel to see it otherwise If one should tell you that your way lieth through a stony Country and full of Bushes and Briars you would think your selves to be out of the way if you should meet with nothing but green and pleasant Plains The Road-way to Heaven is through a howiing Wilderness if you have a foot of good Land it is God's Blessing 3. The Men of the World A Man cannot hold any Communion with them but he shall be the worse for them 1 John 5.19 We know we are of God and the whole World lieth in Wickedness The Men of the World are sooty dirty Creatures we cannot converse with them but they leave their filthiness upon us It is hard to touch Pitch and not to be defiled Acts 2.40 Save your selves from this untoward Generation We grow in a Wilderness and there are many crooked Trees that are like to twine about us and to hinder our growth towards Heaven To disintangle our selves there must be a great deal of care So 2 Tim. 2.21 If a Man therefore purge himself from these he shall be a Vessell unto Honour From these From what In a great House there are Vessels of Gold and Vessels of Earth some to Honour and some to Dishonour there are carnal Seducers that are apt to pervert us by their Inticement and Example As black Pots leave their soil upon those that touch them so base Persons and carnal Hereticks infect us with their sinful Pollutions By Converse we are tainted unawares as Antinomian Doctrines make the Children of God less strict tho they do not pervert their Judgment yet they weaken their care and strictness Nature is more susceptible of Evil than of Good We easily catch a Sickness but we do not get Health from one another Ears of Corn do not catch and hang upon Men but Thorns do Phil. 2.15 We live in the midst of a crooked and perverse Generation that are as Briars and Thorns very catching 4. The Things of this World The World is the Valley of Snares and so to the Children of God it often proveth the valley of Sorrows Frequency of Converse maketh the Snare more easily to insinuate It is hard to be much conversant in any Matter and not to receive some tincture from it These Things Honours Pleasures Profits they are accustomed Objects they are bred up with us we must of necessity be conversant with Meats and Drinks and worldly Substance and insensibly they leave a taint upon the Soul especially where we have them at full Worldly Prosperity is a great Snare to the Saints and things are better preserved in Brine than Hony How soon is the Soul corrupted The warm Sun-shine maketh the Weeds grow as well as the Flowers I observe great Alterations in David's Spirit in Adversity he spared his Enemy when he found Saul in the Cave in Prosperity he killed his Servant when he plotted Vriah's Death when he threatned Nabal in Affliction he bore with Shimei God's Children have a better Country when they have the World 's best Advantages Some Fruits are not natural in England tho the Weather be good they do not agree with the Soil 2 dly Why God permitteth them to be in the World he might have taken them to himself and glorify them as soon as sanctify them or else have gathered them into some Island some obscure Angle and Corner of the World out of harms way But I Answer that doth not suit with God's Dispensations John 17.15 I pray not that thou wouldst take them out of the World but that thou shouldst keep them from the Evil. The Lord hath some Ends to be accomplished He can at first Conversion make us perfect and glorified Saints it is his Wisdom to take a time As Absalom was not to see the King's Face presently so we must wait our Time 1. For his own Glory The Sweetness and Power of Grace is more discovered in this worldly Estate It is more wonder to maintain a Candle in a Bucket of Water than in a Lanthorn or a Spark in the midst of the Sea God's Power is made perfect in Weakness 2 Cor. 12.9 That is it is more gloriously discovered Excellent things suffer a kind of Imperfection till there be an occasion to discover them therefore the Apostle would glory in Infirmities as they occasioned a greater Exercise of the Divine Grace In this worldly Estate Grace is discovered not only by its Operation but by Conquest and Victory not only as it worketh but as it fighteth 1 John 4.4 5. 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 They are of the World therefore speak they of the World and the World heareth them There is a Spirit that worketh in the Saints and a Spirit that worketh in the World these two are conflicting the World is the Lists and place of Battel but Satan is beaten in his own Territory Stronger is he that is in you than he that is in the World The Saints may be molested but not overcome Still God hath his Elect and Christ his Members though Satan hath so many Factors and Agents for his Kingdom Look as Israel was sent into Egypt that God's Power might be made known For this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the
Earth saith God to Pharaoh Exod. 9.16 So we are in the World that his Power may be known We had missed many wonderful Passages of Providence if Israel had not been in Egypt God will have us take many Experiences of the Sweetness and Power of Grace along with us to Heaven As Travellers at Night talk of the foul way and the Dangers of the Journey so in Heaven we shall discourse of the Praises of our Redeemer and his wise and powerful Conduct God would have us take these frequent Experiences of Grace along with us 2. To try us Were it not for the worldly State there would be no place for Temptation nor room for the Exercise of Grace He will not glorify us as soon as convert us neither can we expect to go singing to Heaven and without Blows Heb. 6.12 Be ye Followers of them who through Faith and Patience have inherited the Promises Never any went to Heaven but there was a time to exercise both his Faith and Patience we are to run and fight this is common to all the Saints In the way to Heaven many things will befall us that will make it seem unlikely that we shall ever come thither so we have need of Faith and Troubles must have their turn ' ere Heaven be possessed so we have need of Patience Why should we look for a peculiar Priviledg 1 Pet. 5.9 The same Afflictions are accomplished in your Brethren that are in the World All the Saints are troubled with a busy Devil a naughty World and a corrupt Heart Name but one Saint of God that hath been excused that went to Heaven without Trials and Temptations that quiet Estate which you dream of is without Precedent The Cross is the Badg of this Society as Elijah said Am I better than my Fathers You are not better than all the Saints than your other Brethren that are in the World You should be ashamed to be alone and never called out to exercise There is a measure of Sufferings appointed and every Member must take his share It is distributed by a wise Hand so much for the Head so much for the Shoulders so much for Hands and Feet Col. 1.24 Who now rejoyce in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Would we only be irregular and refuse to take our Burden Briefly there would be no Temptation no Trial were it not for the worldly Estate but here we must look for it The Skill of a Mariner is known in a Storm and so is our Fortitude and other Graces tried and discovered I have read in the Lives of the Fathers of a devout Man that being one Year without any Trial cried out Domine reliquisti me quia non me visitasti hoc anno Lord thou hast forgotten me and for a whole Year hast not put me upon any Exercise Those whom God will make most perfect he putteth them upon the greatest Trials Abraham had never been represented as the Father of the Faithful if he had not been exercised so much with so many Hazards and Temptations 3. To convince the World by their Example their Strictness Patience Fortitude They are in the World but not of the World If a Christian were not a Member of the World he would never be the Wonder of the World They have Flesh and Blood as others have and have not divested themselves of the Affections and Interests of Nature the same Bodies the same Interests yet they can deny all and upon the convenient Reasons of Religion abhor the Pleasures and dear Contentments of this Life and become weaned mortified strict holy and this raiseth the World's Wonder 1 Pet. 4.4 They think it strange that you run not with them to all Excess of Riot speaking evil of you They are so bewitched with these things that they wonder how any can resist the Temptation Godly Men are to walk up and down the World as God's Witnesses Ye are my Witnesses saith the Lord Isa. 43.11 They testify that there is a Reality in Religion and how it worketh by the Strictness and Mortification of their Lives They are to be Examples to the World 2. Cor. 3.3 Ye are the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in Fleshly Tables of the Heart By your Lives God writeth his Mind to the World you are a living Rule a walking Bible 4. To fit them for Glory We do not commence per saltum Vessels of Honour must be seasoned Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light What should an unmortified Man do in Heaven Heaven would be a Prison to him the Company of God and the Communion of Saints a Burden We do not come into God's Presence hot and reeking from our Lusts we are first set in the Garden of the Church before we are transplanted to the upper Paradise they grow a while in the Land of Grace that they may take kindly with the Soil 1. Partly to weaken our Desires to the World The Stones were to be hewed and squared before they were to be set in the Temple there was no noise of Ax or Hammer heard there So during our Worldly State we are humbled with many Afflictions that we may be weaned by Degrees from the World and worldly Objects 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 The World doth not suit with the Saints as Children are weaned from the Teat by Wormwood When Men are pleased in the World they forget their Country We stir Liquors and Syrups that are over the Fire that they may not stick and burn to As Esther when she was chosen for Aâ—asuers's Bride was to accomplish the Months of her Purification before she was presented to him Esth. 2.12 So some days are to be spent in our purifying and sanctifying before we are presented to God 2. Partly to make us long for Glory Our worldly Estate is cumbersom Here are Sins and Afflictions that we may long for a better Estate Psal. 120.5 Wo is me that I sojorn in Mesech that I dwell in the Tents of Kedar As the Israelites Task was doubled that they might long for Canaan and cry out for the Land of Rest. The Inconveniencies of our Pilgrimage make the everlasting Estate more sweet Troubles without us Diseases upon us and Sins within us and all to make us long for home Notwithstanding all the hard Usage and Entertainment in the World how difficultly are we weaned 3 dly Christ's Apprehensiveness of this Danger You shall see it is a Circumstance often mentioned A little before his Death at his Death now in Heaven 1. A little before his Death We have two Instances one when he was about to wash his Disciples Feet and institute the Supper