or Iustice what it is 81 Vid. Justice Why we are to be just and righteous 87 Working Righteousness what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith what it is 928 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation Sacrifice What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult In Christ there is not only Refuge but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification meritorious applicative and practical what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God what it is 267 Satisfaction What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour both by Merit and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil
of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil Effects of it 379 The Remedy of it 383 Truth of Speech and Action what 841 Trials Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types the several Kinds of them 746 Types of the Law why to be considered ibid. V UNgodliness what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil Power of Satan The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan Motives to ingage in it 547 Washing us from our Sins the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Well-doing what it is 1227 Continuance in Well-doing what it is 1228 Patient Continuance in Well-doing what 1229 Wicked Men who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God How God wills that none shall perish but all come to Repentance 937 Willingness of Christ to suffer how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving 157 Winking How God winked at the times of Heathen Ignorance 276 Word of God threefold of Promise Blessing and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance than if one came from the Dead 672 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil what it is 538 How Christ destroys the Work of
swallowed up of this Joy shall we be no more affected with it now We that shall so shortly be so full of joy shall we be empty now Shall not we rejoyce who have now a Title to Heaven and shall in a little time be in the full and perpetual possession of it III. The many Reasons which shew we should have a greater inclination to this Blessed Work than usually we have and be oftner in it 1. Because God hath done so much to raise it in us All the Persons of the God-head concur and contribute their Influence in that way of operation which is proper to each to give us grounds of joy 1. The Father giveth himself to us and his favour as our felicity and portion Gods Love is the bosom and bottom cause of all our Happiness which sets all other causes at work and when we have the sure effects of it can any thing so bitter befal us that will not be sweetned by the Love of God Or so evil that this shall not be ground of Comfort to us Psalm 4.6 7. There are many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased Carnal Men must have something good to sense but Godly Men take their full delight in God This doth them good to the Heart it is not like a little Dew that wets the Surface but like a soaking Showre that goeth to the Root And more enough to draw us off from the World enough to swallow up all our infelicities yea to encounter the Thoughts of Death Hell and Judgment to come 2. The Son is also matter of rejoycing to us as our Redeemer and Saviour You are to consider what the Lord Jesus hath done to deliver you from Sin and the bitter Curse of the Law and the Fears of Death and the Flames of Hell The Eternal Son of God came to heal our wounds Isa. 53.5 By his stripes we are healed To make our peace with the Father by the Blood of his Cross Col. 1.20 To vanquish our Spiritual Enemies and triumph over them Col. 2.14 15. to be the ransom of our Souls 1 Tim. 2.6 The Captain of our Salvation Heb. 2.10 the Head of his Church Eph. 1.22 The Treasury and Storeâ—ouâ—e of all our Comforts Iohn 1.16 and in short he hath recovered us to God and hath given us an Interest in the Comforts of his Gospel and the Promises thereof which are in him Yea and in him Amen and is not this matter of joy and rich comfort The whole Covenant breed strong consolation in the hearts of Gods People Heb. 6.18 And David saith Psalm 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart It doth our hearts good when we take these things for our Happiness Abraham rejoyced in the fore-thought or fore-sight of Christs day Iohn 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And should not we rejoyce that live under the clearest dispensation of it The benefits of our Redemption by Christ should be so esteemed that no Affliction should be grievous The Kingdom of Christ is every where represented as a Kingdom of Joy and Comfort Rom. 14.17 The kingdom of heaven is not meat and drink but righteousness and peace and joy in the holy Ghost And if we be real Members of it we should see more cause of rejoycing in Christ Jesus 3. The Holy Ghost concurreth in his way of Operation as a Sanctifier Guide and Comforter As a Sanctifier he layeth the foundation for Comfort for it is the spirit of Delusion that comforts us in our sins that by imaginary Comforts he may keep you from those that are real solid and everlasting But the true Spirit is a Sanctifier and therefore a Comforter he first poureth in the Oyl of Grace and then the Oil of gladness Comfort and Joy follow Holiness as Heat doth the Fire And then as a Guide either in his restraining Notions as he mortifieth Sin or in his inviting motions as he exciteth and quickneth to Holiness These are helps to our Comfort cannot a Man live merrily without Sin And do you think a Life of Holiness irreconcileable with a life of rejoycing no such matter it is the ready way to joy especially to joy Spiritual But chiefly as a Comforter he is purposely given us to keep in this Holy Fire and maintain a constant delight in God in our Souls And therefore it is called Joy in the Holy Ghost where God himself taketh upon him the Office of a Comforter surely there will be comfort Life will quicken light will illuminate and the comforting Spirit will comfort in that season and degree God seeth fit and we are capable to receive Now he comforteth partly as sealing partly as giving earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the spirit in our hearts As sealing us by stamping the impress and image of God upon us which is the mark of his Children the sure Evidence of his Love and the Pledge of our Happiness And as giving us the earnest of a Blessed Estate to come that Life is begun which there shall be perfected Now consider all this when God himself will be our Portion our Saviour our Comforter should not all this cause us to rejoyce in God what-ever our Condition be in the World 2. All the Graces tend to this Faith Hope and Love 1. Faith That is a dependance upon God for something future that lyeth out of sight Now these invisible and future Objects are so great and glorious that they support and comfort the heart how afflicted soever our present Condition be 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost In both these places Faith implyeth a firm belief of and dependance upon Christ as an All-sufficient Saviour by whom alone God will give us Eternal Life This Faith will breed a perpetual rejoycing in the Soul if it be firm strong and operative 2. Hope breedeth this Joy also Rom. 12.12 Rejoycing in hope and Rom. 5.2 We rejoyce in hope of the glory of God Though we be pressed with Miseries for the present yet there is a better Estate to come the excellency and certainty of which causeth us to rejoyce and giveth us a foretast of it Joy is chiefly for Injoyment but there is a partial Injoyment by hope which is not only a desirous expectation but delightful for tast or praeoccupation of the thing hoped for 3. Love to God also causeth us to rejoyce in him For it sheweth it self in a complacency and well-pleasedness of Mind in God as our chief good Psalm 16.5
Ghost yet there is but one the only and true God 2. He is represented by his Relation to the Creatures the Father 'T is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially as often in Scripture as Isa. 63.16 Doubtless thou art our Father though Abraham be ignorant of us Meaning not only the first Person but all the rest And Mat. 5.16 Glorifie your Father which is in Heaven And Mat. 6.9 Our Father which art in Heaven Jam. 3.9 Therefore we bless God even the Father In all these and many other places Father Son and Holy Ghost is the only true God and called Father 3. He is set forth by his Dignity and Preheminence as the first cause and last end For from him are all things and we in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To him and for him I take the Marginal Reading so Rom. 11.36 For of him and through him and to him are all things 2. What is said of the Mediatour He is described 1. By his Person or Name signifying his Person Iesus Christ. There is no other Name given under Heaven Acts 4.12 c. 2. By his Dignity Lord that is Mediator Christ is often set forth by this Term or Title Acts 2.36 God has made that same Iesus whom ye have crucified both Lord and Christ. He is Lord over all Creatures and over the House of God Phil. 2.11 And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father He died for that End and Purpose Rom. 14.9 To this End Christ both died and rose again and revived that he might be Lord both of dead and living Therefore we should own him as such Iohn 20.28 My Lord and my God Both in Word and Deed. In Word Phil. 2.11 That every Tongue should confess that Iesus Christ is Lord. Indeed in worship Psal. 45.11 He is thy Lord worship thou him In ordinary Practice and Conversation Loving Serving Sâ—udying to please him â—n all things Luke 6.46 Why call you me Lord and do not the things which I say Col. 1 10. Walk worthy of the Lord in all pleasing 'T is our Comfort that he is Head over all things Eph. 1.22 So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies and defend us by his Power And 't is both our Comfort and Duty that he is our Lord. He purchased us by his Blood Acts 20.28 and Eph. 1.14 â—herefore the Church is given him as an Inheritance Psal. 2.8 We are married to him in the Covenant of Grace Therefore he appeaseth the Wrath of God by his Passion and Intercession He cherisheth and takes care of us 3. The Appropriation of this Office and Dignity to him alone one Lord Iesus Christ. To set up other Lords of our Faith or other Mediators between God and us is a wrong to Christ. There is but one Mediator either of Redemption or Intercession and no Saints or Angels share in this Honour 1 Tim. 2.5 For there is one God and one Mediator between God and Man the Man Christ Iesus Eph. 4.5 One Lord. Without Partner or Substitute He will communicate this Glory and Dominion over his Church to no other in whole or in part 4. The distinctness of his Operation as Mediator from what was said concerning the Father 'T is said of the Father Of whom and for whom are all things but of the Mediator it is said By whom are all things and we by him God is the Fountain of all Heavenly Gifts Iam. 1.17 And Christ is the Pipe and Conveyance God is the ultimate Object of our worship and by the Mediator do we make our Addresses and Applications to him Eph. 2.18 For through him we both have an access by one Spirit unto the Father From God all things have their Being as from their Spring and Cause both in a way of Nature and Grace So all things by the Mediator Doct. That the owning and worshipping God by the Mediator Iesus Christ is the summ of the Christian Religion Natural Religion owneth a God but the Christian Religion owneth a Mediator and Father Son and Holy Ghost for that only true God and Jesus Christ for that Mediator See other Scriptures Iohn 17.3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the summ of what is necessary to Life Eternal that God is to be known loved obeyed worshipped and injoyed and the Lord Jesus as our Redeemer and Saviour to bring us home to God and to procure for us the Gifts of Pardon and Life and this Life to be begun here and perfected in Heaven So 1 Tim. 2.5 For there is but one God and one Mediator between God and Men the Man Christ Iesus Here are the two great Points of the Christian Religion one God in whom is all our Trust and Confidence and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God Here I shall shew you 1. The Necessity of a Mediator 2. The Fitness of Christ for this Office 3. The Benefit and Fruit of it 4. Who are the Parties interested in these Comforts and most concerned in these Duties I. The Necessity of a Mediator in this lapsed and faln Estate of Mankind Two things infer and inforce this Necessity Distance and Difference Distance by reason of Impurity and Difference by reason of Enmity Both these occur in the Case between God and Men. God is a God of Glorious Majesty and we are poor Creatures God is an Holy God a God of purer Eyes than to behold Iniquity and we are sinful Creatures As Creatures unworthy of immediate access to God as lapsed and under the guilt of Sin and desert of Punishment and unable to deliver our selves cannot draw nigh to him with any Comfort 1. Our Distance Which is so great that it is a Condescention for God to take notice that there are such Creatures in the World Psal. 113.6 Who humbleth himself to behold the things which are in Heaven and Earth The Excellency and Majesty of God is so great that either Angels or Men are unworthy to approach his Presence Now as Inferiour and mean People dare not approach the presence of a great Prince but by some powerful Friend and Intercessor at Court so our distance produceth our fears and estrangedness and backwardness to draw nigh unto God and so hindreth our Love and Confidence in him Well then to depend upon one so far above us that he will take notice of us take care for us relieving us in our Necessities and Streights and help us out of all our Miseries and finally save us requireth a Mediator one that is more near and dear to God than we are which can be no other than Jesus Christ as I shall shew by and by When a Sinner looketh only at God as in himself he is confounded and amazed as quite
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 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. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
keeps it from good Works 3. We do not honour God as the first Cause when we do not observe his Providence either in Good or Evil either in our Crosses or Blessings The blind World sets up an Idol called Chance and Fortune and do not acknowledg God at the other End of Causes as swaying all things by his Wisdom and Power If Evil come to them they think it is by Chance and Ill-luck as the Philistines said 1 Sam. 6.9 It is not his Hand that smote us it was a Chance that happened to us So prophanely do most Men judg of Providence and of the Evil of the present Life that it is a Chance Isa. 26.11 Lord when thy Hand is lifted up they will not see Men look to Instruments and second Causes and do not regard God If things go ill they snarl at the Stone but do not look at the Hand of him that throws it as if all this while God were but an idle Spectator and looker on and had no hand in all that befals us Iob doth better Chap. 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Chrysostom hath a sweet gloss upon it he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Thief the Caldean the Sabean hath taken away but the Lord. In all Afflictions we should look beyond the Creature and not complain of ill Fortune or Chance or Stars or Constellations or altogether of Men or Instruments or any thing on this side God he is the first Cause in any Evil that befals you therefore see God's Hand in it So also in Mercies and Blessings it is Ungodliness when we do not see God in them Wicked Men receive Blessings and never look up They live upon God every moment they have Life Breath Motion Health and hourly Maintenance from him yet God is not in all their Thoughts As Swine raven upon the Acorns and never look to the Oak from whence they fall and so they may enjoy the Comfort of the Creature they are content but never look higher than the next Hand The Spouses Eyes are compared to Doves Eyes Cant. 4.1 And some make this gloss upon it which is pious though it doth not interpret the Place Doves peck and look upward When we sip and peck upon every Grain of Mercy we should look up and acknowledg God The Lord complains of this Ungodliness in his People Hos. 2.8 For she did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold There cannot be a greater sign of an ungodly Spirit than this unthankful Prophaneness We all live upon the meer Alms of God have all our Comforts and Blessings from him and all that God expects is but Acknowledgment that we should take notice of him as the Author of all the Good we enjoy Other Creatures live upon God but they are not capable of knowing the first Cause but he hath given us a Mind to know him and Capacities and Abilities therefore this is the Rational Worship which he expects from us God hath Leased out the World to the Sons of Men Psal. 115.16 The Heaven even the Heavens are the Lord's but the Earth hath he given to the Children of Men But what is the Rent God hath reserved to himself Glory Praise and Acknowledgment But too usual is that Observation true Qui majores Terras possident minores Census solvunt those that hold the greatest Lands usually pay the least Rent so those that enjoy most Mercies seldomest acknowledg God their Hearts are full and at ease and they forget God Men are most led by outward Enjoyments they love their Bodies best and the Comforts of the Body most Now that we may not want Arguments to love and praise God God tries us by these worldly Enjoyments which concern the Body to see if we will acknowledg him but usually we raven upon the sweet of Comfort but look not from whence it comes This was the Trial God used to the Gentiles showers of Rain and fruitful Seasons filling their Hearts with Food and Gladness Acts 14.17 Nevertheless he left not himself without a Witness in that he did Good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Every time thou eatest and drinkest thou shouldst think of God But alas seldom do we give God the Honour of his Providence we forget God when he remembers us None more unworthy of any Good and more unthankful to God for it than Man 4. Another piece of Ungodliness is when we do not acknowledg his Dominion over all Events If he be the first Cause he will have his Government to be acknowledged How so By using and undertaking nothing in the course of our Affairs till we have asked his Leave and Blessing The Apostle saith 1 Tim. 4.4 5. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving For it is sanctified by the Word of God and Prayer that is by the Word we know our Liberty and in Prayer we ask God's Leave and Blessing in all things that we use To use another Man's Goods without his Leave is Robbery and so it is to use Food Physick or any Creature till we have asked God's Leave all should be sanctified by the Word and Prayer When we go about any Business or undertake a Journey or fix our aboad in the World we ought to be enquiring of God for things that seem to be most trivial and casual God hath the greatest Hand in them therefore we must still enquire at the Oracle It is a piece of religious Manners first to enquire of God and therefore they are taxed Iames 4.13 Go to now ye that say To Day or to Morrow we will go into such a City and continue there a Year and buy and sell and get Gain For that ye ought to say If the Lord will we shall live and do this or that vers 15. You forget to bid your selves Good-morrow or Good-day or Good-speed when you forget to consult and advise with God in Prayer The Heathens would begin nothing weighty but they would still consult with their Gods for their Principle was The Gods regarded greater Matters but took no notice of those of a smaller Consequence Now by this means would the Lord preserve a constant remembrance of himself in the Heart of the Creature It keeps up the Memory of God in the World to acknowledg him as one that hath an over-ruling Hand in all the Businesses and Affairs of this World Prov. 3.6 In all thy Ways acknowledg him and he shall direct thy Paths The Children of God dare not resolve upon any Course till they have asked Counsel of God Thus God will be acknowledged as the first Cause and so Men are guilty of Ungodliness if they do not know him depend upon him observe his Providence and acknowledg his Dominion over all Events in the World Secondly God will be
these two Prophets Moses and Elias Mat. 17.4 Heaven is called not only a Palace but a City a World to come where there is a Multitude which no Man can number This for the Parts of this Happiness 2. For the Manner and Degree of enjoying it is full We are filled with the Fulness of God and shall eternally lose our selves in an Ocean of Sweetness the Soul is more capable stretched out to the greatest Capacity of a Creature yet God filleth it Here we have but a few drops there we shall be filled up to the Brim and have as much as we can hold Psal. 17.15 I shall be satisfied when I awake with thy Likeness There shall be compleat Joy and Satisfaction all Want Sorrow and Sin shall be done away we shall enter into our Master's Joy We do not say the Sea entreth into a Bucket or Cup or a River into a Man In Heaven the Soul is so full of Joy and Glory as is inexpressible 3. For the Duration of it it is eternal Our Happiness is immortal we can never lose it which doubleth the Joy and Contentment of that State God's Love is everlasting and so shall our Happiness be there will be no fear of losing it Rev. 22.5 They shall reign for ever and ever We shall never lay aside our Diadem of Glory it is a Garland that shall not wither It is not only a certain and eternal State but a State of actual Delights Christ's Manifestations are not lessened by Enjoyment but they are like the Widow's Barrel of Meal and Cruse of Oil never spent but we shall always have the actual Comfort of his Presence SERMON XV. TITUS II. 13 That blessed Hope c. Vse 1. FOR Information in seven Particulars 1. That the Children of God are not so miserable as they appear they have other Hopes and Enjoyments than are seen a large Estate that lies in an invisible Country it is not Terra incognita a Land unknown but it is a Land unseen Pearls and precious things lie out of sight so doth the Glory and Blessedness of a Christian. Our Happiness is a Mystery to a carnal Heart it lieth in another World 1 Iohn 3.2 It doth not yeâ— appear what we shall be Here we have a Right but the Children of God are subject to the Chances and Accidents of the present World as well as others Our Happiness is only to be seen with a spiritual Eye and with spiritual Light Ephes. 1.18 The Eyes of your Vnderstanding being opened that ye may know what is the Hope of your Calling and what the Riches of the Glory of his Inheritance in the Saints However Christians seem in the Eye of the World mean afflicted despicable yet they are blessed Creatures Look as Beasts know not the Excellency of a Man so carnal Men know not the Excellency of the Saints The Whore of Babylon the corrupt Church is set out in her glorious Out-side with a Golden Cup so carnal Men saith the Apostle make a fair shew in the Flesh Gal 6.12 that is excel in Pomp and Worldly Splendor but a Christian's Glory and Blessedness is under a Vail and Disguise which shall not be fully taken off till the Day of Judgment Col. 3.3 4. Your Life is hid with Christ in God When Christ who is our Life shall appear then shall we also appear with him in Glory Look as in a Dark-lanthorn the Light is hid till the Cover be removed little of the brightness of the Light is seen So there is an Eclipse upon the Christian's Glory now it is covered and vailed and therefore now the Christian passeth under Censures and Reproaches thus was Christ in the World and we must be like him but then all shall be discovered A Garden and a Field differ little in Winter so doth a Christian and other Men till the great Imperial Day of Christ then shall we put on our best Robes Yea this Happiness in a great part is hidden from our selves If we hearken to Sense and present Experience there is not such a miserable sort of People in the World as God's dearest Servants are 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable It is true by the Perspective of Faith we may have a glimpse now and then Holy Meditation strikes out and opens a Window into the New Ierusalem and we have some sight of it A young Heir doth not know the Particulars of his Estate neither do we exactly know the Happiness of our Portion and Inheritance in Light 2. It informs us what Cause we have not only to be patient but to be thankful during the time of our Pilgrimage here while we are liable to Sin and Sorrow we may bless God afore-hand That 's one Reason why God hath revealed these things before we came to enjoy them that we may give Thanks for our Hopes Abraham when he had only a Grant and a Promise of Canaan not a Foot of Land actually possest there he built an Altar and offered Sacrifice and Praise Gen. 13.17 18. So this is one Effect of the certainty of Faith it beginneth the Life and Work of Heaven and can praise God before enjoyment Though we be subject to Sin and Misery here yet in despight of Sense Faith will praise God and rejoice in him before we enjoy him Thus the Apostle blesseth God for his Hopes 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Iesus Christ from the Dead unto an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you Certainly we may bless God where God blesseth us our Blessing is but the Eccho of his Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in heavenly places in Christ. And therefore we have cause to bless him for our Hopes as well as our Enjoyments for the best of our Portion is to come therefore whenever we think of Eternity we should presently fall a blessing of God however it be with us for the present To this end let me shew you how much we expect and how much we are engaged to every Person of the God-head 1 st How much we do expect There is freedom from Eternal Torments and possession of Eternal Glory 2 Thess. 1.10 Even Iesus who hath delivered us from VVrath to come Wrath present is nothing to Wrath to come Now God manageth all things by Creatures and no Creature is sufficient to manifest all God's Wrath. Those Everlasting Flames that are the Portion of the Damned this is that from which we are delivered We tremble at the Name of Hell what should we do at the sense of those Torments that are without End and Ease The Gripes of Conscience for an Hour how terrible are they Then what is
consider Jesus Christ as Mediator so there is a Consent of Obedience to the Father and so as the Father appoints he presents himself as the Price and Sacrifice for Sin Homines non propter homines sed propter Deum dilexit He loved Men not for Mens sake but God's The meaning is the Goodness of the Creature is not the Cause of Christ's Love but his Love to God and that gives us sure ground of Hope Christ loves us not for our own sakes but for his Father's sake Now give me leave to shew why it was necessary that Christ should give up himself partly out of Love and partly out of Obedience 1. It was necessary that he should give up himself out of Obedience partly that his Love might be Rational The Lord is a God of Judgment a wise God and all he doth is with Reason Now the only supream Reason why Christ loves us is the Will of God and the Command of his Father Solomon saith Prov. 17.18 A Man void of Vnderstanding striketh Hands and becometh Surety in the presence of his Friend How is that that is before his Friend asks or desires it it is a Fault to be over-forward and prodigal of Favours It is a Rational Love that is in Christ and partly he doth it out of Obedience to preserve a Respect to God the Father Christ loves us for his sake and therefore we should love God in Christ the more And partly it is the Wisdom of God that the Reasons of Love should lie without Man himself and be found among the Divine Persons because of the Father's Good-will and Command 2. It was convenient that Christ should give himself out of his own Love partly that Christ might be a fit Mediator It cannot stand with God's Justice to punish an Innocent Person for a Nocent unless he himself be willing therefore that Christ might be a Mediator he had a Will of his own otherwise God could not in Honour exact the Debt of Christ but that there was a voluntary Susception he took it upon himself The Lord Christ when he condescended to the Father's Motion when by his own Will he gave up himself and set himself wholly apart to be our Redeemer God might justly require the Debt of him When Paul would take Onesimus his Debt upon himself Philemon might justly require it of him Philem. v. 18 19. If he have wronged thee or oweth thee ought put that on mine Account I Paul have written it with mine own Hand I will repay it Or I may illustrate it thus In the Case of Ionah the Mariners were loth to throw him Over-board but when he saw the Tempest and said Cast me into the Sea and there shall be a Calm then they took him up and cast him in So when the Lord Christ saw the Tempest of his Father's Wrath that was rising against Sinners he saith Cast me into the Sea Indeed there was a difference the Tempest there was for Ionah's sake but this was for our sakes I saw there was no Intercessor thâ—refore my own Arm brought Salvation The Father's Ordination had no place or room without Christ's voluntary Susception and Undertaking And partly too to set off the worth of his Love Willingness and Freeness commends a Kindness and makes it great What more free than a Gift Therefore his Passion was voluntary Extorted Courtesies lose their Value therefore Jesus Christ gave up â—imselâ— to be a Sacrifice for us But the chiefest Reason is this Christ willingly offered up himself that all things might come freely and sweetly from his Father to us that so God might rejoice over us to do us Good as the Expression is Ier. 32.41 All a wicked Man's Blessings seem to be extorted from Providence they have them not from the Heart of God but from God's Anger as the murmuring Israelites had Quails But now that we might have Mercies from God's Heart and not from his Hand only that Mercy might come from Love and all run in a free Channel to us and as a Gift therefore did Christ give himself Object But did not Christ pray that the Cup might pass from him And did not he fear and his Humane Nature stagger and recoil at the Greatness of his Sufferings We read of Prayers Tears and strong Cries Heb. 5.7 and therefore how was Christ so willing Answ. Christ's Prayers were rather for our Example and Comfort than to decline the Suffering Heb. 4.15 He was in all Points tempted like as we are yet without Sin He was to shew himself true Man and therefore was to have humane Love humane Abhorrencies and humane Aversations He was to put on all the innocent Passions of our Nature it was not convenient Christ should suffer as a Stock and dead lump of Flesh. In short in his Sufferings Christ was to discover a double Relation he was to act the part of a private Person and of a publick Person Of a private Person to shew the Verity of his humane Nature and of a publick Person to discover his Willingness to die for the Elect. Now he doth both these It is the Nature of Man to shun that which is grievous and painful to him he was to look upon his Sufferings as contrary to the Perfection and Liberty of his humane Nature and so he was to pray Father if it be possible let this Cup pass from me But now as a publick Person and as Mediator so he was extreamly willing to do this Office of Love for us The innocent Passions of his humane Nature discover the Greatness of his Sufferings they made his Manhood recoil and stagger as being amazed at the dreadfulness of that he was to suffer And though his private humane Nature be allowed to speak Father let this Cup pass yet his publick Relation hath a casting Voice and his submission as a publick Person sheweth his willingness to endure these Sufferings therefore he saith Not my Will but thine be done and freely yields up himself These Fears of Christ certainly were no shrinking from the Work but only a natural Consternation and Retirement from what is dreadful Christ's Fears were a part of that Fire wherein our Sin-offering was to be burnt and roasted and therein he shew'd his willingness that he freely gave up himself to be scorched with those dreadful Apprehensions of God's Wrath. For it is very notable his Agonies came not upon him before he pleased for it is said Matth. 26.38 he went into the Garden and then began to be sorrowful Christ could have kept it off longer and brought it on sooner And then his Tears were but the overflowing of his Love he had an Ocean in his Heart and suffered it to flow out in his Eyes it was part of the Deluge wherein he would drown the World of Sin therefore these do not disparage but increase his Willingness Vse 1. To press us to Thankfulness Here are many Circumstances the Giver the Gift the Manner of Giving the End of
3.33 He that hath received his Testimony hath set to his Seal that God is true It is a great Dishonour to God not to receive God's Testimony you put the Lie upon him and so make him to be no God You would not do so to your Equals A Lie is the greatest Reproach it rendreth a Man unfit for Society and Commerce It is a fearful thing to make the God of Truth a Father of Lies When God hath given his Word and Oath and Seals all this while shall he not be believed God never gave us cause to distrust him he never failed in one Promise all that have had to do with him have found him a faithful God Nebuchadnezzar doth him this Honour and Right after he had tasted of the Whip and was again restored to the Use of Reason Dan. 4.37 Now I Nebuchadnezzar praise and extol and honour the King of Heaven all whose Works are Truth not only Justice but Truth not only as I deserved but as he foretold It is a Shame that you have made no Observations upon Providence that you may give it under Hand and Seal that God is true and faithful God expecteth such a Testimony from his People all that have long had to do with him have found him a true God both in a way of Justice and Mercy that he ever stood to his Word God cannot lie Tit. 1.2 In Hope of eternal Life which God that cannot lie promised before the World began God can do all things that argue Power and Perfection of Nature but he cannot lie for that argueth Weakness and Impotency 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself he should then cease to be God He is Truth it self the primitive and supream Truth the Original Author of all Truth If he should not be true who should be so But is any so impudent as to put the Lie upon God I answer Yes 1 Iohn 5.10 He that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son We accuse him not only of a Lie but of Perjury 1. By our Carelesness and the little Regard we have to those great and precious Promises that he has given us Great things are offered and you look upon them as Notions and Fancies It was otherwise with the Patriarchs of old Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar of and were perswaded of them and imbraced them We cast off the Tenders of Grace as Matters of which we never made any great Account We grasp after the World and let Heaven go when we mind it not we believe it not A Man toileth hard all Day for a small Piece of Silver do we seek Heaven with a like Earnestness How many Adventures do Merchants run when the Gain is uncertain but we are not uncertain of our Reward 1 Cor. 15.58 Forasmuch as ye know that your Labour shall not be in vain in the Lord. Did we more stedfastly believe this we should not be so cold in Duties and so bold in Sinning 2. By our Despondencies in all cross Providences We have a sure Word and why are we up and down and so full of Distractions and Unquietness of Soul Iames 1.8 A double-minded Man is unstable in all his Ways unsetled in all his Thoughts uneven in all his Ways raised up and cast down with contrary Hopes and Fears off and on as worldly things ebb and flow We shall never want Discouragements if we live upon Sense but if we could live upon the Promises we should not be at such a Loss The Fruit of Faith in the Promises is strong Consolation too strong to be overcome by Sin Death or Hell A Believer is content with the Promises though all the World say No 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen Yea to our Hopes Amen to our Desires Whatever Changes happen the Promises are the same upon Desire of such a thing Amen saith the Promise upon Hope of such a thing Yea saith the Promise In difficult Cases you ask of the Creatures they say No but the Promise saith Yea. 3. When we will venture nothing on the Promises Christ told the young Man of Treasure in Heaven and he went away sad he doth not like such a Bargain Luke 18.22 23. Sell all that thou hast and distribute to the Poor and thou shalt have Treasure in Heaven and come follow me And when he had heard this he was very sorrowful for he was very rich Thus God dealeth with us Prov. 19.17 He that hath pity upon the Poor lendeth to the Lord and that which he hath given will he pay him again Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Days But the Words and Engagements of Men that deceive and are deceived are esteemed above them We would trust a Man of Sufficiency upon his Bond with Hundreds and Thousands if we have his Hand and Seal to shew for it but we refuse God's Assurance Who is careful to provide Bags that wax not old and to draw over his Estate into the other World Luke 12.33 Sell that ye have and give Alms provide your selves Bags that wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth What Adventures do you make upon God's Bond or Bill Do you account no Estate so sure as that which is adventured in Christ's Hands Can we believe the Promises and part with nothing for them with neither our Lusts nor our Interests 4. When temporal things work far more than eternal things visible things than invisible If we had such Promises from Men we would be more chearful If a Beggar did hear of a great Inheritance fallen to him he would often think of it rejoice in it long to go see it We have a Promise of eternal Life who thinks of it or puts in for a Share of it We are contented with any slight Assurance in matters of such Weight Men love great Earnest and great Assurance in temporal Affairs but any slight Hope serves the turn in spiritual Affairs Why do we so little rejoice in it If the Reversion of an earthly Estate be passed over to us how are we contented with such a Conveyance but God hath made over Pardon and Grace and we are not satisfied 5. Our Confidence bewrayeth it The pretended Strength of our Faith about Christ and Hopes of Glory sheweth the Weakness of it and that it is but a slight overly Apprehension Most Men will pretend to be able to trust God for Pardon of Sin and Heaven and yet cannot trust God for daily Bread they find it difficult to believe in Temporals and yet very easy in Spirituals and Eternals What should be the Reason Heaven and things to come are greater Mercies the way of bringing them about more difficult if Conscience
lyeth not in the Plea of Innocency but in the Pardon of Sin Psal. 32.1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose Spirit there is no guile Which must be humbly sought out in the Name of Christ not Blessed is the Man who hath no Sin but Blessed is the Man whose Sin is pardoned so it necessarily brings us to submit to the Righteousness of Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God The proud Heart of Man is loth to stoop or be beholding to another we prize a patched Coat of our own rather than a Velvet Coat of anothers Nothing driveth us to a necessity of this Submission so much as this Consideration 2 Doct. That God only is good The Goodness of God cometh under a twofold Consideration there is his Goodness in Himself and his Goodness to Us The one implies the Perfection and Excellency of his Nature the other his Will and Self-Propension to diffuse his Benefits the one of his Perfection the other his Bounty To speak of these distinctly First The Absolute Perfection of his Nature and Being which is such as nothing is wanting to it or defective in it and nothing can be added to it to make it better In the Creature there is a more General and Natural Goodness and a more Special and Moral Goodness The Natural Goodness is the due proportion of a thing to the Law and Nature of its Being when it is good in its kind So this first Goodness in God is the Perfection of his Nature As Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Being must needs be the first Good As soon as we conceive there is a God we presently conceive that he is Good as being the Fountain and Pattern of all the Good that is in the Creature As the Sun hath Light in it self and giveth Light to all other things so God that is the Principal of all Good must needs be apprehended to be Good and perfect In short God is good and only good four ways Originally Essentially Infinitely and Immutably 1. Originally He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good of himself and from no other which no Creature can be A Creature is only good by Participation and Communication from God The good he hath is from the Father of Lights Iames 1.17 Every good and every perfect Gift is from above and cometh down from the Father of Lights If God had his Goodness from any other then he were not the first Cause and the Fountain of all things then there would be something superiour to God and so he could not be God 2. He is Essentially Good Not only Good but Goodness it self Goodness in us is an accessary Quality or a superadded Gift but in God it is not a Quality but his Essence The Goodness of God and the Goodness of a Creature differs as a thing whose Substance is Gold differs from that which is gilded and overlaid with Gold A Vessel of pure Gold the matter it self gives Lustre to it but in a gilded Vessel the outward Lustre is one thing and the Substance is another The Essence and Being of an Angel is one thing and its Holiness another the Holiness may be separated from the Essence for the Essence and Being of the Angels was continued when their Perfection and Goodness was lost So Mans substance is one thing his Holiness another but in God his Goodness is his Being Our First Parents continued their Being when they lost their Integrity but God cannot be God if he be not good for Goodness is his very Essence 3. God is Infinitely Good A Creatures Goodness is limited but since the Perfection of God is from himself and not from another there is nothing to limit it or to give it any measure and therefore it must be infinite The Goodness of the Creature since it comes from God is limited according to the measure wherein God will dispense it to some more to others less according as his Wisdom thinks fit God is an Ocean without Banks or Bottom The Goodness of a Creature is but a drop from the Ocean or as a Nut-shell fill'd with the water of the Sea God loves himself as much as he can be Loved God is so infinitely Good as he cannot be better 1 Sam. 2.7 There is none holy as the Lord. 4. God is Immutably Good it cannot be diminished or augmented for in Infiniteness there are no Degrees it can never be more than it is or less than it is for God actually hath all possible Perfection there can be no addition made to it And since he hath it by his Essence and from himself there can be no substraction from it for then God would loose his Being But the Goodness of a Creature may still be increased to further degrees or be diminished No Angel is so good but he may be better and may be diminished and lessened into nothing Our State is full of Changes as the Sea hath it's Ebbings and Flowings so hath Grace a gradual increase or decrease At first Man was Peccabilis he might Sin afterward Peccator a Sinner then he is purified by Grace God is pure but we are purified and we may lose all again if we consider the Nature of the thing but not because of the Promise of the Covenant We were once defiled but Gods Goodness ever is and ever was in the same fulness I. VSE To humble us in our Converses with God He is Good but we are evil He is Heaven but we are Hell he is perfect but we are poor defective Creatures Therefore in all our approaches to him we should come the more humbly to him and go the more holy from him for it is sad when we come to the good God and are never the better If we go to the Fire we expect to be warm Oh when you come to the Fountain of Goodness we should come away better II. VSE To make us thankful Where we reap any Good Comfort or Benefit by Man or any of the Creatures we are to bless God and to be thankful to him especially from whom all that good cometh Thô we ought not to be unthankful to the Instruments of good yet we ought especially to bless God for the Goodness of the Creatures cometh from him 1 Sam. 25.32 Blessed be the Lord God of Israel which sent thee this day to meet me So Gen. 9.25 26. Cursed be Canaan a Servant of Servants shall he be unto his Brethren Blessed be the Lord God of Shem and Canaan shall be his Servant III. VSE If we would have Good wrought in us let us look up to God As Rivers are supplied from the Sea the gathering together of all Goodness is in God Exod. 31.13 I am the Lord that doth sanctifie you All we have is a
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 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 And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
have sealed it and made it sure So the Jaylor Acts 16.34 He rejoyced believing in God with all his house He was but newly Converted and recovered out of the Suburbs of Hell ready to kill himself just before so that a Man would have thought you might as easily fetch Water out of a Flint or a spark of Fire out of the bottom of the Sea yet he rejoyced when he was acquainted with Christ so that you see none reflect seriously on the Gospel but they find cause of Joy We cannot consider and believe the great things which Christ hath done and purchased for us with some hope of the enjoyment of them without Joy Secondly The Reasons of this Joy These must be considered with respect to the Object the Subject the Causes 1. The Excellency of the Object which is Jesus Christ and the incomparable Treasure of his Grace 1. He is excellent in Himself as being the Eternal Son of God Now when he will come down not only to visit but redeem a sinful World this should be matter of Joy to us He came down was not thrust down he came as the Pledge and Instance of the Father's Love Iohn 3.16 God so loved the VVorld that he gave his only begotten Son To make Divine Nature more Amiable that we might not fly from him as a condemning God but return to him as a pardoning God and willing to be reconciled to sinful Man 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their trespasses to them And in our Nature dyed for us Revel 1.5 Who hath loved us and washed us from our Sins in his own blood Christ would shew us a Love that passeth Knowledge and would surprize Men and Angels with an heap of Wonders in the whole business of our Deliverance from Sin and Misery And surely we bring down the price of these Wonders of Love if we entertain them with cold Thoughts and without some considerable Acts of Joy and Thankfulness 2. He is also Necessary for us Rom. 3.19 And all the World may become guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the Judgment of God or obnoxious to his Wrath and Vengeance What could we have done without his Passion and Intercession If he had not dyed for Sinners what had we to answer to the Terrors of the Law or Accusations of Conscience or to appease the fears of Hell and approaching Damnation How could you look God in the Face or think a comfortable Thought of him or call upon his Name or pray to him in your Necessities In good sadness what could you do Would you bewail Sins past but what Recompence or Ransom for your Souls was there If you had wept your Eyes out it would not have been accepted without a Redeemer or some Satisfaction to Divine Justice Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Calves of a year old will the Lord be pleased with thousands of Rams or with ten thousand of rivers of Oyl shall I give my first-born for my transgression the fruit of my Body for the sin of my Soul Would you commit Sin no more or serve God for the future exactly If that had been possible with a sinning Nature yet payment of new Debts doth not quit old Scores or paying what we owe doth not make amends for what is stolen you might have lain in your Blood We could not find out a Ransom which God would accept Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a ransom for him for the redemption of their Soul is precious and it ceaseth for ever No it is the Lord's Mercy to find out a ransom for us Iob 33.24 Then he is gracious unto him and saith deliver him from going down to the Pit I have found a ransom 3. He is so beneficial to us We have cause to rejoyce if we consider the many Benefits we have by him 1 Cor. 1.30 31. But of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption That according as it is written he that gloryeth let him glory in the Lord. Ignorance alienates from God Depraved Nature brings Doubts and Fears which always haunts us about Eternity and the way thither Now when God hath provided such a suitable and alsufficient Remedy should we not rejoyce and esteem him and delight in him and count all things but Dung and Dross in comparison of him that we may gain him and his Grace 2. The Subject 1. They are affected with their Misery for according as our sense of our Misery is so is our Entertainment of the Remedy Those that heal their Wounds slightly little care for the Physician A Doctrinal sight of Sin maketh way for a dead Opinion about Christ. It is they that are often in tears and groans thrô the feeling of Sin and fears of the Wrath of God who do most esteem Christ and rejoyce in him Matth. 9.13 I am not come to call the Righteous but Sinners to Repentance Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do A Saviour is welcome to them for he is to them a comfortable and suitable Remedy 2. They mind their End which is to return to God as their proper Happiness When the Soul seeth nothing better than God then nothing is sweeter than Christ Intention of the End maketh the Means acceptable Iohn 14.6 Iesus saith unto him I am the way the truth and the life no man cometh to the Father but by me Heb. 7.25 VVherefore he is able to save to the uttermost all those that come unto God by him seeing he ever liveth to make intercession for them Christ is of no use but where God is our chiefest Good for if we be indifferent as to the Favour of God why should we prize Christ 3. Their Heart is suited to Spiritual things To excite Delight and Complacency there are two things necessary The attractiveness of the Object and the Inclination of the Faculty Delight and Pleasure is Applicatio convenientis convenienti If the Object be never so lovely yet if the Faculty be not suited there is no delight We use to say One Man's Food is another Man's Poyson Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit Every Man's taste is according to his Constitution some are so lost and sunk in the dregs of Pleasures Honours and Profits that they have no relish for better things Tho' Christ be so excellent and so suitable and so Alsufficient to Soul-necessities yet Carnal Men cannot â—avour him This Excellency is only valued by a Spiritual Mind Scarlet maketh no more shew in the dark than a
day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil 2. Consider the Nature of Sin with respect to your selves and so the evil of it appears in these respects 1. It is a degradation of your Natures and sets you beneath the rank of Men and equals you with Beasts Psal. 49.12 Nevertheless man being in honour abideth not he is like the beasts that perish In the Original it is he abideth not for a Night Adam sinned the very same day that he was created So Psalm 32.9 Be ye not as the horse or as the mule that have no understanding implying that inconsiderate and rash Men that never consider their wayes are like the Horse and Mule which are void of Understanding and are guided only by their own Instinct to what use do Men put their Reason that do not reflect upon their Consciences It would be an odd sight to see a Man with the head of a Mule or the feet of a Horse yet there is a greater affinity between the Body of a Beast and the Body of a Man than between a Beast and a Mans Soul the former are in the same degree of Being as Material substances 2. It is the defilement of your Natures The Scripture when it speaks of Sin sets it out by filthiness and superfluity of naughtiness Iames 1.21 An allusion to the Brook Hedron where the Garbages of the Sacrifices were wont to be cast So it is called a blot these Notions are to heighten our Souls into a detestation of it Omne malum naturam aut timore aut pudore perfudit There is such a filthiness in Sin that it is ashamed out of it self and therefore it alwaies seeketh for a disguise there needeth no Argument against it but to be seen in its proper colours it either seeketh a shew of Vertue or a vail of Darkness Pray why doth the Adulterer seek for the twi-light Prov. 7.9 In the twi-light in the evening in the black and dark night but that he is ashamed of Sin Sin is so Monstrous and Deformed that it seeks to hide it self from those that love it most from the Conscience of the Party that committeth it or from the sight of others Nay there is such a Turpitude in it that some Sins beget shame in their very name and mention The Apostle speaks of a Sin that is not so much as named among the Gentiles 1 Cor. 5.1 and Eph. 5.3 But fornication and all uncleanness and covetousness let it not be once named among you as becometh Saints Socrates hid his face whenever he spake against wantonness 3. It is the Bondage of your Natures Oh what worser Captivity can there be than this for Reason to be put out of its Empire and that you should be under the command of vile Affections a Slave to Pride and a Drudge to your Lusts and Carnal Pleasures Sin is a Bondage here and hereafter here it binds you with the Cords of Vanity and hereafter with the Chains of Darkness This is the preposterous Judgment of Men that they look upon the Service of God as their greatest Bondage Psalm 2.3 Let us break their bands asunder and cast away their cords from us but it is otherwise there is no greater freedom than to be employed in the Service of God and to be free for the Actions of a Holy Life Psalm 119.45 I will walk at liberty for I seek thy precepts The Bonds of Duty are not Gives but Ornaments And there is no greater Bondage than to be a Slave to Sin 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought into bondage What a Bondage is this to be a Vassal of Hell to be at the command of our Lusts a Slave to Pride and Uncleanness and we know not how to help it SERMON VIII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide 2. ANother Argument to prove the Evil of Sin is taken from the Effects of Sin We being in a lower Sphere of Understanding know Causes by their Effects Ier. 2.19 Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God When they had seen the sad Effects of it their Cities wasted and destroyed And where shall we not find the sad Effects of Sin Survey the story of Sin since it came into the World The first news we hear of Sin is in the fall of the Angels and what a dreadful instance is that The Angels that were the most noble part of the Universe the Courtiers of Heaven and assoon as they had sinned in a moment of Angels they were made Devils and cast down into the pit of Darkness for one aspiring thought against Gods Imperial Majesty If we should see Ten Thousand Princes executed in one day we would wonder at the Cause of it and yet this is but a short resemblance of this case Think of those Princes of the Creation those Morning-Stars those Sons of God now if one Sin cast down these Angels what will become of us who have Millions of Sins If God be so angry with the Nobles how may the Scullions tremble If God will cast Angels out of Heaven for one Sin of Thought what will become of us poor Dwellers in Clay who are but a little enlivened Dust that may be soon crumbled into nothing Yet Christ was not made an Angel for Angels as he was made a Man for me If you should hear of a drop of gall that should imbitter an whole Ocean of sweetness you would wonder at the Pestilential influence of it here is one sin of thought imbittered the whole Ocean of the Angelical sweetness The next news we hear of Sin is in the Fall of Man Who would taste of that Poyson that poysoned all Mankind at once Adam did but taste of the forbidden Fruit and all his Posterity were poysoned in the Morning he was Gods Favourite and in the Evening the Devils Slave he slept not one Night in Innocency Nay this is not all you shall see the venom of Sin went further it did not only ruine all Mankind but it gave a crack to the whole Creation All the Creatures groan under Sin Rom. 8.20 21. For the creature is made subject to vanity not willingly but by reason of him who hath subjected the same in hope Because the Creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God When God looked upon the Creatures that he had made he saw all was good but when Solomon looketh upon Gods Works he seeth nothing but Vanity what is the Reason of this Sin intervened so that the Creatures are not only the Monuments of Gods Power but of Mans Rebellion The next dreadful instance of Sin is in the Old World and there all Mankind except Eight
awe we cannot imagine that any would provoke these Serpents to sting him that he might be healed So say I as the Apostle 1 Iohn 2.1 These things I write unto you that ye sin not And if any man sin we have an advocate with the Father Iesus Christ the righteous For the present stings of Conscience is one of Gods Rods over us but when we fall there is forgiveness by Jesus Christ. As Peter of Alexandria destroyd the Idols but only left one for a Monument 3. The Nature of Faith which is a looking to Christ. It is usually said that Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eye of the soul certain it is that the Act of Faith is often expressed by seeing or looking and Faith its self by an Eye as Zach. 12.10 They shall look upon me whom they have pierced So Isa. 17.7 At that day a man shall look to his maker and his eyes shall have respect to the holy one of Israel So Iohn 6.40 This is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Faith is described to be the substance of things hoped for and the evidence of things not seen Heb. 11.1 By Faith Moses saw him that was invisible Heb. 11.27 Heb. 12.2 Looking to Iesus So Faith its self is said to be the Eye of the Soul Eph. 1.18 That the eyes of your understandings being opened Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified among you The Mistery of Christ crucified was so evidently set forth as if he had been crucified before their Eyes So where the work of Faith is impeded and hindred it is said the God of this world hath blinded the minds of them which believe not 2 Cor. 4.4 That is hindred their Faith Therefore I shall here inquire 1. What sights are proper to Faith 2. What kind of looking Faith is 1. The Objects proper to Faith are Matters that lie out of the view of sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be seen by any other faculty or discerning power Some things are invisible in regard of their Nature and some things because of their distance from us because either they are past or to come Things invisible because of their Nature are all Spiritual things which are not obvious to the Eye of Sense Sense is only conversant about Bodily things which may be seen heard tasted or felt Reason can only see things in their Causes Things invisible by reason of their distance are either things past as the Creation of the World or the Sufferings of Christ or things to come as the Glory and Happiness of the other World Let us explain this by applying it to the matter in hand the Son of Man lifted up on the Cross. This was sometimes a matter of Sense namely at the time when Christ suffered and therefore then if a Man had seen him or looked upon him it had done him no good as it did not to those that wagged their heads at him and mocked him though it did to the Centurion who cryed out Matth. 27.54 Truly this was the Son of God But in another regard this is alwaies matter of Faith namely if we consider his Deity and Offices As the Son of God dying and healing wounded Consciences this is a thing invisible in its Nature Therefore the Souldiers that turned Subjects to him and Confessors of his Name even then when he is hanging dead on the Cross they that could see his God-head and confess it in its deepest Humiliation were Believers they saw Christ not with the Eye of Sense but of Faith Now go to the other things invisible viz. by reason of their distance because they are either to come or past Christ crucified was sometimes a thing to come The Fathers had need of clear Eyes who could see Salvation at such a distance and represented under such dark Figures and Shadows yet some had such an Eagle-Eye of Faith Your Father Abraham rejoyced to see my day and he saw it and was glad Iohn 8.56 and Heb. 11.13 All these dyed in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them To us now it is a thing past there needeth faith both to believe the History and the Mistery too When we believe the History so clearly as if we saw it Gal. 3.1 That is Faith And the Mistery 1 Cor. 2.2 For I determined to know nothing among you but Iesus Christ and him crucified and verse 4. My speech and my preaching was not with inticing words of mans wisdom but in demonstration of the spirit and of power This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this demonstration of the spirit is the ground of Faith when the Object is so represented that it maketh a powerful impression and so affected as if we had seen him with our Eyes Well then it is some Faith to believe the History to see it as a thing now done So Iohn 20.29 Blessed are they that have not seen and yet have believed But to believe the end and the use that was alwaies matter of Faith whether past present or to come And herein all Believers stand upon the same level Christ is not now lifted up upon the Cross but it is our Duty to lift him up that poor Sinners and wounded Consciences may look on him with an Eye of Faith Isa. 11.10 There shall be a root of Iesse which shall stand for an ensign of the people to it shall the Gentiles seek Isa. 49.22 Behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their armes and thy daughters shall be carryed upon their shoulders Christ is lifted up in the Ministry of the Word as a sign of Salvation to draw people to him so to see him as to follow him and as to submit to him If David prayed God to open his eyes to see the wonders of his law Psalm 119.18 We may much more pray to God to open our Eyes to see Christ and own him in the Gospel and to see him crucified in the Symbols of Bread and Wine for our comfort 2. We have shewed you what is to be seen by Faith now what kind of sight Faith is Not a bare speculation but such as was the look of the Israelites on the Brazen Serpent serious applicative affectionate ingaging to Thankfulness and Obedience when they went away and were healed 1. Serious not a glance but a fixed Eye A stung Israelite would not cast a careless glance on the Sign of Salvation and Health neither should we upon Christ. Ponderous thoughts take hold of the Heart musing maketh the Fire to burn and a steady sight hath the greatest influence upon us 2. Applicative So Iob 5.27 Hear it and know thou it for thy good The Israelite came for the cure of
the meanest and most abject form of Mankind not in any glorious Estate and Majesty Survey the whole course of his Life He was born of a Poor Virgin and instead of a better place laid in an Inn which probably being taken up by Persons of great Quality he was laid in the basest place of the Inn in a Manger His Birth was revealed to Poor Shepherds not to Emperours and Kings not to Caesar at Rome Presently after his Birth he was banished together with his Mother into Egypt and exposed to the Troubles and Toils of a long Journey into a strange Countrey for refuge Afterward till he appeared in his Ministry we read little of him His supposed Father a Carpenter and he himself called so Mark 6.3 Is not this the Carpenter He made Yoaks and Ploughs saith Iustin Martyr Certainly it is probable that as he submitted to other paâ—ts of the Curse so this In the Sweat of thy Brows shalt thou eat thy Bread In the course of his Ministry he suffered many affronts and reproaches Surely his Life was a Life of Sorrows we find him begging Water when thirsty Iohn 4.9 That a Fish payed Tribute for him Mat. 17.27 He had little Money and had no certain Residence and Place of abode but lived by Contribution Mat. 8.20 The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head At his Death never was Child of God under so much Misery as Christ himself His own Heavens his own Father his own Godhead did hide their Face and Consolation from him Gods wrath pressed the weight of Punishment with the full Power of Justice both upon his Soul and Body Those for whom he died despised him He himself being emptied of all things which make men respected in the World was depressed lower than any Man and was as a Worm to be trod upon He was made a matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most holy behaviour his bitter sufferings made matter of Sport and Laughter malice feeding it self with pleasure upon his pain and misery and expressing it self with the basest signs of mocking which disdain could devise flouring at his saving doctrine and insulting over him as if he had neither been the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our sins II. That this was his own voluntary Act. He made himself of no Reputation You may read that Men set him at nought Act. 4.11 This is the Stoâ—â— which was set at nought of you Builders nay we read Heb. 2.7 Thou madest him a little lower than the Angels It was an act of God himself Yet on Christs part it was voluntary undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint without his consent or against his Will An act of love and an act of Obedience are truely consistent A punishment is imposed upon us against our Will but here was a voluntary susception of our burden none of this was due to him upon his own account but ours It was no punishment for his self-exalting but an act of gracious condescention This appeareth in Scripâ—ure two ways 1. In that what he was to do and undergo was proposed to him and he willingly accepted of the terms and conditions When no kind of Sacrifices and Offerings were sufficient to take away sin and save sinners then he said Lo I come to do thy will Heb. 10.6 7. It was told him what it would cost him if he would deliver and save Man kind all was written down in God's Book that he must be made under the Law take upon him the form of a Servant make his Soul an offering for sin How did he like these conditions I was not saith he rebellious neither turned away back Isa. 50 5. No he refused not the terms but cheerfully submitted to them I delight to do thy Will O God He delighted in the thoughts of it long ere it came about Prov. 8.31 Rejoicing in the Habitable part of the Earth and my delights were with the Sons of Men. And when it was to be actually done he repented not 2. The Scripture assigneth this work unto the love and condescention of Christ himself as the next and immediate cause of his ingaging in it and performance of it Gal. 2.20 I live by the Faith of the Son of God who loved me and gave himself for me Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word Rev. 1.5 6. Vnto hiâ— that loved us and washed us from our sins in his own blood The Apostle telleth us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended to a poor and low condition and suffered therein for our good that we might be partakers of the riches of the Grace of God III. That this was for our sakes Christ hath a double Relation 1. As our Mediator Redeemer and Saviour 2. As the pattern and example of holiness in our Nature Both ways it was for our sakes 1. As our Mediator So he emptied himself that we might be filled with all Grace He was born of a Woman that we might be born of God Gal. 4.4 5. When the fulness of time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons 2 Cor. 5.21 He was made sin for us that knew no sin that we might be made the Righteousness of God in him He was made a Curse that we might have the blessing Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for Us for it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith He was forsaken for a while thâ—t we might be received for ever And to speak to the very case 2 Cor. 8.9 He was made poor for us that we through his poverty might be rich There are some things in the mediation of Christ which belong to Ministry others to Authority Those which belong to Ministry as to be in the form of a Servant and die He must be a Man for that Some things belong to Authority as to bring us back to God to make our peace with God to convey the Spirit to vanquish Satan to raise the dead to deliver us from Hell to make us everlastingly blessed he must be a God for
submit to any condition for his glory Some that profess his name will suffer nothing for him If they may injoy him or his ways in peace and quietness well and good but if trouble arise for the Gospel's sake immediately they fall off The most yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel Now to these I will but propound these three considerations 1. If Christ had been unwilling to die for us and suffer for us if the same mind had been in Christ what had been our estate and condition to all Eternity without his sufferings we should have suffered eternal misery If you would not have Christ of another Mind let the same Mind be in you 2. We cannot lose for him as much as he hath done for us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus Christ that though he was rich yet for our sakes he became poor that we through his poverty might be rich 3. We are gainers by him if we part with all the World for his sake Mark 10.29 30. There is no Man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospel but he shall receive an hundred fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the World to come Eternal Life Oh then do not stand upon terms The same Mind or Spirit answerable to Christ was that of David 2 Sam. 6.22 I will be yet more vile than thus Christ became vile for us made himself of no reputation and shall we be flouted out of our Religion If he had disdained to indure grief and sorrows and stood upon befitting terms what had become of us 2. Humility We are far inferiour to Christ and shall we stand so much upon our reputation Mat. 11.29 Learn of me for I am meek and lowly in Heart Learn of me not to make Worlds or work Miracles but to be contented with the lowest place the meanest service to be any thing and do any thing to bring glory to God and that not out of necessity but choice Mat. 20.28 Even as the Son of Man came not to be Ministred unto but to Minister It is brought to check aspiring or affecting domination in the Church They that love the preheminence would be great and high seem to dislike Christs proceeding especially those that rend and tear all to advance themselves or to grow greater in the World See that magnificent preface to the History of Christ's washing his Disciples Feet Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God Poor Worms that are but three degrees distant from dust and nothing how do we stand upon our terms Christ when his own thoughts were most filled with his own glory doth the meanest office Surely considering Christ's humility we should no more over-value our selves nor desire high esteem with others nor affect preheminence nor undervalue and despise others 3. More exact obedience Christs condescention was a special act of Grace and Love but it was also a signal act of obedience It is so called in the 8th verse He humbled himself and became obedient to death even the death of the Cross. It was done in pursuance of the Fathers command and elsewhere Heb. 5.8 9. Though he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of Eternal Salvation unto all them that obey him By the multiplicity of his sufferings he learned obedience and the impression is according to the Stamp and Seal Christ came to be the Leader of an obeying People 4. Self-denial as well as obedience Preferring a publick Interest the glory of God and the good of Souls before his own glory as God and the Interests of that natural Life that he assumed Rom. 15.3 Christ pleased not himself and Iohn 12.27 28. Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Father glorifie thy name That was enough if God was glorified Every Christian should be thus affected Phil. 1.20 That Christ may be magnified in my body whether it be by life or by death 5 The last lesson is contempt of the World and all the glory thereof Christ teacheth us this lesson by making himself of no reputation two ways 1. The example of his own choice The Lord of Heaven and Earth despised and neglected the glory and riches of this World He passed through the World to sanctifie it as a place of service but chose not pomp of living nor the happiness of it lest we should chuse it as our rest and portion They are not of the World as I am not of the World Iohn 17.16 Those that are dearest unto God must look by crosses and trials to be fitted for another World If a Man say never so much for contempt of the World yet live in the love of it his saying is nothing But Christ would be a pattern of his own doctrine Contempt of the World is a lesson of great consequence Salvation lieth upon it 1 Iohn 2.15 16 17. Love not the World neither the things that are in the World if any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life is not of the Father but is of the World And the World passeth away and the lust thereof but he that doth the Will of God abideth for ever Whether we are high or low full or kept bare it concerneth us all to learn it Though we flow in wealth we should be as having nothing and sit loose from the Creature If we are poor we must count grace a preferment Jam. 1.9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low because as the flower of the grass he shall pass away There is required of all an hearty preparation for when they are not called to a patient enduring of afflictions for Christs Name 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 This is of an hard digestion to a Natural Man Now Christs example is a great help to us to check our worldly desires let us not affect greater eminency in the World than Christ had And to check the vanity of fulness or our carnal complacency that it may not be a snare to us 1 Tim. 5.6 The Woman that liveth in pleasure is dead while she liveth Christ was a Man of sorrows do you Profess Christ and yet are
slack who doth not come at the due and appointed time The time is set though unknown to us and accordingly it shall be kept God puts not off his coming not an hour after the time Heb. 10.37 out of Hab. 2.3 Yet a little while and he that shall come will come and will not tarry How much how much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will not stay a moment after the time appointed 2. It is not ignorance as not knowing the fittest time when to put a period to the course of the World or of our Lives That cannot be imagined for his waiting is guided by judgment Isa. 30.18 He waiteth that he may be gracious for he is a God of Iudgment He delayeth till the fit time come of putting an end to the troubles of the Faithful and the sins of the Wicked for he guideth all things with Wisdom and will take hold of the fittest season and occasion of putting his designs in action 3. It is not from forgetfulness of his promise For he is ever mindful of his Holy Covenant Psal. 111.5 He hath promised to come to accomplish the deliverance of his own and the punishment of the wicked and he doth not forget what he hath promised 4. Not from change of Counsel For he is Jehovah that changeth not Men change out of the mutability of their Nature or because they have not a due foresight of all possible difficulties But 1 Sam. 15.29 The Strength of Israel will not Lie nor Repent for he is not a Man that he should repent 5. Not from impotency and weakness as if he could not execute what he hath promised That among Men is the cause of delay Men must do as they can Sometimes they must be patient perforce they want strength to punish when they have a just cause and a good mind to it As when David had a strong mind to punish and put Ioab to death for the murthering of Abner but Ioab was too potent 2 Sam. 3.39 I am this day weak though Anointed King and these Men the Sons of of Zeruiah are too hard for me They had too strong a party in the Army and among the Soldiers But this case is not incident to God who is able to dissolve all things in an instant at the beck and nod of his Will 2. By assignment of the true cause why the World and the present State of things is not dissolved 1. Many that belong to the purposes of Gods Grace are not yet born and come into the World And all things in the World are continued and preserved with a subserviency to Gods Decrees This you shall find in that sometimes Providences are shortned Mat. 24.22 For the Elects sake those days shall be shortened that the Nation might not wholly be wasted and worn out that they might not have too great a trial God had Elect among them whom he would preserve the chosen among the Jews whom God would gather in the appointed time But on the contrary here in the Text time is enlarged for their sakes All particular providences wherein they are concerned are dispensed with this reference Rom. 8.28 And all that act under God are carried on with this encouragement For the Apostle saith 2 Tim. 2.10 Wherefore I indure all things for the Elects sake that they may also obtain the Salvation which is in Christ Iesus with Eternal Glory Surely the Apostle knew what was his Masters business and for what end the Gospel was to be Preached whatever became of the Messengers I endure all things for the Elects sake Providence being continued for their sakes he was to continue his labours in the Gospel whatever entertainment he met with 2. Many of them are not yet converted They are as yet brands lying in the burning hidden in the polluted Mass of Mankind and God will draw them forth for Iohn 6.27 All that the Father giveth me shall come to me And God will draw them forth in a way suitable to his Glory and their temper as men Which requireth time till they come to years of discretion and pains to work upon their Souls by commands threatnings and promises and alluring motives and sometimes disappointments in their worldly concernments and every one of these multiplied one after another And after many refusals of his renewed offers and slighting means they are at length gained and overcome by his powerful love Observe here two things 1. That God gaineth the Elect by the same means which are propounded to the Reprobate He dealeth in common with mankind in the external means shewing no more favour to the one than to the other They both it may be live under the same Ministry yet one is taken and the other is left Observe 2. That it is long ere many of the Elect are gained They may withstand many a call both from Gods Word and Providence But because it is night for the present we cannot say that it will never be day And then when they are gained it requireth some time to bring them to that measure of Grace that God hath intended to work in them that he may fit them for glory and we may grow into that perfect age which we are appointed unto in Christ Eph. 4.13 Till we all come to a perfect Man to the measure of the stature of the fulness of Christ. The edification of the body of Christ is a work that is still kept afoot until all that are given to Christ of the Father be effectually called and united with Christ the Head and every one of them attain to their full and perfect measure of Spiritual growth And so long the World indureth 3. The Wicked by this forbearance of God are rendered more inexcusable 1. Because while they are in this life there is place for Repentance It is a great Mercy that they are not presently cut off and destroyed but that God giveth them opportunities of breaking off their sin by Repentance Rev. 2.21 I gave her space to repent and she repented not If God doth not suddenly execute judgment upon them their crime is the greater It was a favour not vouchsafed to the Angels they were executed quickly 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto the judgment The Angels were the most glorious Creatures yet when they sinned against God they were presently in termino in their final estate Man is yet in via in the way to a better estate For God to bâ—ttâ—r to pieces vessels of Gold as soon as they had the least crack and flaw in them and spare Earthen Vessels this is the wonder of his Mercy Therefore it should be esteemed as a great favour and indulgence that he doth not presently thrust down sinners to Hell as soon they do provoke him much more that he hath provided a remedy and offereth pardon to them and hath not secluded them from all possibility and hopes
terms Therefore he revealeth and perswadeth us to accept the conditions of the New Covenant and to cast away all our rebellion against God and enter into his Peace 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us We pray you in Christ's stead be ye reconciled to God They plead in his Name and by vertue of his Power Secondly As a King and Lord so he maketh these terms part of the New Law for the remedying of lapsed Mankind Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered And not only so but he subdueth us to himself Luke 11.21 By strong hand rescueth us out of the power of the Devil and giveth us Grace to serve him acceptably Heb. 12.28 And taketh us into his care and ruleth us and protecteth us till we enter into everlasting life His Lordship is a great part of his Mediation III. The Comforts and Duties thence resulting namely from Christ's being constituted as Mediatour as they are laid forth in the Text. 1. I observe That the Father's Honour and Glory is still secured and preserved safe and intire notwithstanding the giving the Glory to Christ as the Lord of the New Creation The Glory of the Mediatour doth no way impair and infringe the Fathers Glory That is apparent partly because all the good we have is from the Father but onely by Christ. For when the Father is spoken of 't is said From him are all things but when the Mediatour then 't is said By him which notes a subordinate operation or administration as Lord Deputy under the Father and therefore in the subjection of the Creature unto Christ the Glory of the Father is expresly reserved Phil. 2.11 That every Tongue should confess that Iesus is Lord to the Glory of the Father Again it 's apparent because it 's said We are to him or for him The Mediatour does not lead us off from God but to him Therefore both our love to God and subjection to him must still be preserved 1. Our love You must not think of the Father that he is all Wrath severe and inexorable and his Favour not to be gain'd but upon hard terms no if he himself had not loved us we could never have had Christ for our Redeemer All things are of him not only in a way of Creation but Redemption and one great end of sending Christ was to shew the amiableness of the Divine Nature Christ himself was sent by the Father John 3.16 God so loved the World that he sent his onely begotten Son 2 Cor. 5.19 God was in Christ reconciling the World to himself not imputing their trespasses to them Rom. 8.32 God spared not his own Son but delivered him for us all 2. Our Subjection and Obedience Rev. 5.9 Thou hast redeemed us to God by thy blood His antient right in us is not disannull'd but promoted We are redeemed to his Service and Obedience See 1 Cor. 6.19 20 Which are God's viz. By a right beneficial as a farther obligation God is the Efficient and Final Cause of all things Therefore still our Subjection to God and Love to God must be preserved 2. I observe That the expressions here used imply Returns as well as Receipts Look to the Expressions in both Clauses either concerning the one God or the one Mediatour The one God From him are all things and we by him or for him As from his bounty and goodness so for his honour and service Prov. 16.4 God hath made all things for himself 1 Cor. 10.31 Whether ye eat or drink or whatsoever you do do all to the glory of God Whether it be in a way of Nature or Grace all things come of God These words do especially concern Christians All matters of Grace come from the Father to us for his Glory All things that belong to the New Creation as appeareth by the last clause we by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for him See Eph. 1.12 That we should be to the praise of his glory So for what is said of the Mediatour and one Lord Iesus Christ by whom are all things That is which we receive from God and we by him that is all the services which we return to God again Not onely Blessings come from the Father to us but we also must return duty and service to God by the same Mediatour Receipts come from God by Christ and Returns go back by Christ to God Which is to be noted by them who are all for Receipts but think not of Returns And also by them who own God in their Mercies but make Returns in their own Name No all that duty which we perform to God 't is by the Mediatour All Christianity is a coming to God by Christ Heb. 7.25 If we believe in God 't is by him 1 Pet. 1.2 By whom we believe in God If we love God 't is in Christ. If we pray to God 't is in and through him Ephes. 2.18 For through him we both have an access by one Spirit unto the Father If we praise God 't is in and by Christ Phil. 1.11 Being filled with the fruits of righteousness which are by Iesus Christ to the Glory and Praise of God Otherwise our Duties are not acceptable and pleasing to him 3. I observe That in the Receipts we expect from God there is great encouragement to expect them For God is represented as a fountain of Grace as a Father as a God and Father that acts by a Mediatour whose Merit is exprest as large as the Father's Power 1. As a Fountain of Grace he is the supream Cause of all things from whom all creatures have their life and being A Fountain ever-flowing and over-flowing What can we ask of him which he is not able to do Psal 57.2 I will cry unto God most high unto God that pâ—rformeth all things for me If it be pardon of sin or the gift of the spirit If subduing Enemies or everlasting Salvation he is able to give it you If it be strength against Temptations or Grace to serve him acceptably you come to a God from whom are all things VVhen a Man seriously worshippeth God he turneth his back upon all other things and turneth his face to God as the supream Lord and Fountain of all Happiness You may with confidence present your Petitions to him that can perform all things 2. You come to God as a Father If you take it personally 't is comfortable to come to him as the Father of our Lord Jesus Christ Ephes. 3.14 or essentially as a Father of the whole family of the faithful He loveth us dearly VVe have the Supream God for our Father and shall not we trust in him 2 Cor. 6.18 And I will be a Father unto you and you shall be my sons and daughters VVho would distrust a Father and an Omnipotent Father VVhen we remember not onely his sufficiency but his love to us and our
ingage our Thankfullness and increase our Hatred of Sin In short two affections are most proper and seasonable Mourning for Sin and Rejoycing in Christ. 1. Mourning for Sin When we call to remembrance the Death of Christ the anguish of his Soul the bruises of his Body the effusion of his Blood these are all occasions of Godly sorrow For he hath born our griefs and carried our sorrows and he was wounded for our transgressions he was bruised for our iniquities the Chastisement of our peace was upon him and by his stripes we are healed Isai. 53.4 5. Therefore godly sorrow is seasonable so far as it is a means part of Repentance The Iews on the Solemn day of attonement used to afflict their Souls on that Day as you may read Levit. 23.27 28 29. On the Tenth day of the seventh Month it shall be a day of Attonement it shall be an holy Convocation unto you and ye shall afflict your Souls and offer an offering made by Fire unto the Lord. And ye shall do no work on that day for it is a day of Attonement to make an Attonement for you before the Lord your God For whatsoever soul it be that shall not be afflicted in that same day he shall be cut off from among his people Mark when this should be at the day of Expiation or Attonement and Solemn Reconciliation with God that they might have forgiveness of all their Sins Affliction of Soul or Humiliation is inward by Godly sorrow for Sin which worketh repentance unto Salvation not to be repented of 2 Cor. 7.10 It is done by judging and loathing our selves for the Evils we have committed outwardly by Fasting and Abstinence from all fleshly Delights which the Iews observed with great rigour I press it only as it was a sign of Repentance Then we best remember Christ Crucified when we are Crucified with him Gal. 2.20 I am Crucified with Christ. When the Sensual Inclination is mortified and the Heart deadned to the pleasures of Sin which are but for a Season 2. Rejoycing in Christ Jesus The other tendeth to this as a preparation to the Solemn effect And to Repentance there must be joyned Faith which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed confirmed and applied as they are in the Lord's Supper without joy We are invited to the Lord's Table as to a Feast and joy doth best become an Holy Feast This Ordinance was instituted for our Consolation as being one of those Solemn assutances given to the Heirs of Promise And their nature and use is to beget Strong Consolation Heb. 6.18 It is true we come to it with remorse but that by way of preparation and for the quickening of our appetite But the proper act wherein consisteth our Communion with Christ and his Body and Blood is the joy and contentment that the Soul received in that Christ dyed for us Christ is not only propounded as dead but as dead for us that his Death may be our Life and a fountain of everlasting comfort to us When we come to God's Table we Eat and Drink in his presence as those that are agreed with him and reconciled to him by Jesus Christ. And then Rom. 5.11 We joy in God through our Lord Iesus Christ as those that have received the attonement So Psal. 22.26 The meek shall Eat and be satisfied they shall praise the Lord that seek him your Heart shall live for ever That is the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food and the vital effects thereof of which by Faith they are made partakers He speaketh there of paying his vows and alludeth to the Peace-offerings when they feasted with their Friends Which is fulfilled in the Eucharist or Commemorative Feast which we observe in the remembrance of Christ's Death These are the Spiritual Affections we come with brokenness of Heart and go away with Joy Act. 8.39 And when they were come up out of the Water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and be went on his way rejoycing 3. The Commemoration of Christ's Death as a Mystery of Godliness is done by a due consideration or reflection on the cause occasion and benefits of it 1. The first inward moving cause of all is the great love and mercy of God to us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins This must not be overlooked partly because this is commended to us Rom. 5.8 But God commendeth his love to us in that while we were yet Sinners Christ dyed for us Some things may be told us but this is commended that we may be sure not to forget it This was the great thing propounded to our thoughts this gracious act and expression of God's mercy and bounty carried on in the most astonishing way far beyond what we could conceive or imagine And partly because this calleth for thankfulness the great principle of Gospel-Obedience 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Yea the Life and Soul of every Duty the very design and tenor of the Gospel and the way of Salvation by a Redeemer is so ordered by God as to raise the highest Thankfulness in Man and that we might be deeply possessed with his Love Thankfulness is the great Duty of the Gospel and which containeth and animateth all the rest For the Gospel from first to last is a benefit 1 Tim. 6.2 Partakers of the Benefit And therefore to be received with Thankfulness for what obedience is to a meer Law that is Thankfulness to a Benefit This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Eucharist The Lord Jesus hath gone before us as a pattern 1 Cor. 11.24 When he had given Thanks he brake it and Verse 25. After the same manner he took the cup that is giving Thanks as Matth. 26.27 He took the cup and gave thanks And all because of that Grace and Bounty of God which he came to discover to Mankind and would Seal with his Blood Well then this Grace Love and Goodâ—ess of God in giving his Son to dye for our Sins should never be over-looked by us That all our Acts may be Acts of Thankfulness our Repentance may be a thankful Repentance our Love may most affect the Heart with Sin Ezek. 16.63 Thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified
solid cause of Rejoycing Yes certainly his great Care is over his Wounds are healed he hath got rid of the great Sore that burdened and made his Soul sit uneasie before Matth. 9.2 Son be of good cheer thy sins be forgiven thee His great Trouble is gone and the Root of all Misery is taken away Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement A condemned Malefactor can never be heartily comforted with a Feast his Friends give him before Execution but with a Pardon which his Prince gives to reverse the Sentence of Death passed upon him Or thus It is little comfort to give a Man going to Execution a Posie of Flowers and bid him smell to that and chear his Heart with that But you chear him indeed if you bring him not only a Reprieve but a Pardon So when God is reconciled and all your Sins are forgiven you this is solid Comfort and Peace 2. Again Wisdom inviteth us and calleth us to the Love of God for Faith worketh by love Gal. 5.6 Though before we stood in dread of a Condemning God now we should be deeply possessed with the Goodness of a Pardoning God Well then those that love God may assure themselves that he will love them and manifest himsâ—lf to them Iohn 14.21 23. Do we believe this certainly It is true Now if all the World loveth and God hateth you can have no solid Peace for you must at length fall into his hands If you had all the World at will you may have it with God's hatred who can make you miserable when ever he pleaseth He can blast you with Diseases fill you with Disquiets of Soul imbitter all your Comforts But suppose you had the Love of God then what wanteth to your solid Satisfaction and Peace That is the sweetest thing that ever was felt Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their corn and wine increased Psal. 63.3 Because thy loving kindness is better than life my lips shall praise thee This is Marrow and Fatness one drop of it sweeteneth all our Crosses and it is the Life of all our Comforts 3. Wisdom inviteth to an holy and heavenly Life or to all those Ways and Means whereby we may come to enjoy God at last And this breedeth the lively foresight of that fulness of Joy and Glory which ravisheth the Soul Is it nothing to you to live for ever with God and to see his Glory and to be perfected in Holiness and Happiness This is the end of the Ways you walk in Alas others can never have solid Comfort they know where they are but they know not where they shall be When they dye they must go into an unknown World yea which is worse to an unknown God of whose Love they never had any taste or experience and therefore cannot deal with him when they come in to his Presence But those that have lived always in the sight of a World to come and kept themselves in the way that leadeth thither they have solid Rejoycing Rom. 5.2 We rejoyce in the hope of the glory of God What though they be ill treated for the present things will be otherwise in Heaven Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven Well then from the whoâ—e the only satisfying Delights of Man can be no where but in the Pardon of Sins Love of God and the foresight of endless Glory which is alone had in the Paths of Wisdom 2. From the manner how it is obtained Her ways are ways of pleasantness and her paths are paths of peace It is by walking not by speculation It is a ravishing thing to understand heavenly Doctrine and to see the apt proportion and due connexion between Ends and Means especially when we have it not only upon Tradition but our own Search and Study Prov. 24.13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be to thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off There is a comparison between the Delights of the Body and the Delights of the Soul what Honey is to the Body that is Wisdom to the Soul There is a ravishing Sweetness in the Study and Contemplation of Truth when by searching reading hearing meditating we have found it out there is an incredible Delectation Alas Wisdom and Knowledge to the ignorant and foolish World seemeth as Wormwood but to the diligent painful Student it is as the Honey and Honey-comb A Man in his Study hath truer Pleasure than the greatest Epicure in the most exquisite Enjoyments of Sense especially when this Contemplation is employed about Divine Truths as Salvation by Christ Reconciliation with God and Eternal Life But the Pleasure of Contemplation is nothing to the Pleasure of Practice Why 1. Because Practice giveth a more Experimental Knowledge of these Things for there they are confirmed and verified in our selves We have not only a Sight but a Taste We have a Sight by Contemplation but we have a Taste by Practice and are more deeply and intimately acquainted and affected with these Things 1 Pet. 2.3 If so be that ye have tasted that the Lord is gracious 2. The taste of these Things is kept upon our Hearts by serious Obedience and Practice If there be any taste by Speculation it is very vanishing it leaveth the Heart little the warmer but here it abideth and remaineth with us Iohn 15.11 These things have I spoken unto you that my joy might remain in you and your joy might be full They were cheared when they heard Christ's comfortable Promise but when they were in the pursuit and practice it filled their Minds with more durable Pleasure it abode in them in a more full and constant manner It is a flash of Joy that is stirred up by Contemplation but this of Practice and fruitful Obedience is a constant solid and uninterrupted Joy it doth not dye away so soon as the other 3. Every holy Action is rewarded by Peace of Conscience 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world Not every act of Contemplation for that is an imperfect Operation till the Effect succeed and so far as to be our common Practice 4. Our Title to the Heavenly Inheritance is more clearly made out by Practice By Knowledge we know what to seek after but by Practice our Right is confirmed Knowledge directeth us in our Duty but serious Practice assureth our Interest and so our Contentment is doubled Iohn 13.17 If ye know these things happy are ye if ye do them Knowledge and
Psal. 17.14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose Belly is fill'd with the hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Men are dazled with the splendour of Worldly Happiness and think it a fine thing to be well fed and well clad and well attended but this is all for them and theirs and shall we Envy them for this That they have more for Back and Belly than we have a little pomp of living especially when such great things be provided for us in Christ. Alass what is a more plentiful Table to the Everlasting fruition of God The Pomp of the World to the Honour Christ will put on us at the day of Judgment when he shall be admired in his Saints The favour of Princes to seeing God face to face Vain Glory to Everlasting Glory Their momentary Pleasures which pass away suddenly as a Dream to that Everlasting pleasure at God's Right hand A little Decking and Adorning of the Body to be satisfied with his likeness and to walk with God in White 2. Present Enjoyments Here I take in the notion of the Text his secret is with the righteous There is some difference what should be meant by the secret of the Lord. Sometimes it noteth 1 Spiritual Illumination or the knowledge of God's Will Psal. 25 14. The secret of the Lord is with them that fear him he will teach them his Covenant They know more of God's mind than others do and they know it not only Literally but Spiritually That is by the lively light of the Spirit not Disciplinarily Now this is a great favour that God doth so love them that he doth admit them to his Arcana Iohn 15.15 I have called you Friends for all things that I have heard of my Father I have made known to you 'T is a greater Evidence of God's Friendship to understand his Counsel in the Word and to be acquainted with the Mysteries of Godliness than all the Success Power and greatness of the World Christ gave his Spirit to the rest of the Apostles but his Purse to the Son of Perdition Some have Knowledge and Eminent Gifts others Wealth and Honour yea though they which increase Knowledge increase Sorrow yet the knowledge of a despised hated truth though it expose us to sufferings is better than to flourish in opposition against the ways of God through our ignorance obstinacy and blind prejudice And will you that are directed in the way of Salvation advanced to know God and the tenour of his Will far more than the Blind Carnal Careless World Envy them that are only acquainted with Christianity as a Report or Tradition calculated and formed to to a Worldly Interest 2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions God helpeth them to interpret his Providence better than others called the secrets of Wisdom Iob. 11.6 And should the Saints whose Graces make them so sharp and Engaged that know more of God's mind than others in these very dealings which are so troublesome and offensive to them should they envy the Oppresâ—or and be so discontented to suffer a little that have more skill than others to look into God's ways and consider the course of his proceedings 3. Secret may imply the visible Blessings of God's Providence so 't is said Iob. 29.34 The secret of the Lord was upon my Tabernacle The singular Love God bore to him did preserve him and did guide him and his Family and made all his Affairs prosper Psal. 31.20 God shall hide them in the secret of his presence When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries yet there is a secret guard upon them and they are kept the World knoweth not how Now should such that are hedged round about with the guard of a secret Blessing leave their refuge for the defence of a little Interest in the World which God hateth and can soon blow upon Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty 4. Secret may note the intimate familiarity that is between God and them and that inward Consolation which they have with God in a course of Holiness which is hidden from the World 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self to him Many secret Refreshings visits of Love expressions of Grace are bestowed upon them Now have such any cause to envy others They that walk with God meet him at every turn are so often comforted and quickned by the manifestations of God and the influences of his Grace Psal. 17.15 As for me I will behold thy face in righteousness The Psalmist preferreth his present condition before the greatest happiness of carnal men because he had opportunities of beholding the Face of God or enjoying the Comforts of his Presence This is as if a Child fed with Manchet should envy a Slave for being fed with the Bread of Sorrows 3 The Nature and mischievous effects of this envy For 't is not so tame an evil as the world doth imagine 1. It disposeth to fretting or murmuring against God's Holy Providence Psal. 37.1 Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Prov. 24.19 Fret not thy self because of evil men neither be thou envious at the wicked It notes a certain taxing of God's Providence as if he did not rightly Govern the World 1. It tempteth to Apostacy from God's ways to the ways of the wicked That 's in the Text clearly Envy not the oppressor and chuse none of his ways implying that this emulation of their Happiness will draw you to cry up a Confederacy with them and to enter into their Lot and Net Prov. 24.1 Be not thou envious against evil men neither desire to be with them When we admire their Happiness it secretly inticeth our Hearts to take share and lott with them A Man is perverted by this Envy it weakneth our fear of God our value of Spiritual Blessings expectation of things to come and diligence in God's Service 3. It implieth and includeth many ill Principles which tend directly to the weakning of Faith Hope and Piety 1. It implyeth or includeth this Principle or Opinion That the felicity of a Man consisteth in these external good things which the wicked enjoy which is an error destructive to Godliness For change a Man's
the Soul is said to return to God therefore the whole Man dieth not and is not extinguished with the Body All these Particulars import the Immortality of the Soul Doct. That the Soul of Man is immortal and dieth not when the Body dieth but remaineth in that Estate into which it is disposed by God First There is a threefold Immortality 1. An essential Immortality which importeth an absolute Necessity of Existence so it is said 1 Tim. 6.16 God only hath Immortality 2. There is a natural Immortality which hath a Foundation in the Being of the Creatures so the Angels and Spirits of Men are in their Nature immortal so as they cannot be destroyed by any second Cause and have no Principle of Corruption in themselves though by the Power of God they might be annihilated 3. A gratuitous Immortality or by Gift and Courtesy so the Body of Adam in Innocency non conditione corporis but beneficio conditoris not by the Condition of his Body but the Bounty of his Maker so the Bodies of the Faithful after the Resurrection shall be immortal Secondly Let us prove this that the Soul is immortal and subsisteth after the Separation The Point is necessary to be discussed for till we are established in the Belief of this Truth we shall fear no greater Judgments than what do befal us in this World nor expect greater Mercies than what we injoy here and so never take Care to reconcile our selves to God or to deny the Profits of the World and the Pleasures of Sense that we may attain a better Estate An holy Life will never else be indeavoured or produced to any good Increase For such as Mens Belief is of an immortal or never-dying Condition in Heaven or Hell such will the bent of their Hearts and Course of Life be Therefore the Salvation of our Souls is said to be the End of our Faith 1 Pet. 1.9 Receiving the End of your Faith even the Salvation of your Souls There the End signifieth either the Scope or the Event If you take it for the Scope the great End of Faith is to lead us from all worldly Happiness to an Estate after this Life Heb. 10.39 But we are not of them that draw back unto Perdition but of them that believe to the saving of the Soul Sense faith Spare the Flesh but Faith saith Save the Soul This is the Scope and mark to which it tendeth If you take it for the Event and Issue of things all our believing praying enduring Suffering rejoicing pleasing and glorifying of God endeth in this the saving of our Souls Therefore let us see how it may be proved both by Scripture and by the Light of Reason I. By Scripture which is the proper means to beget Faith Dives desired one to go from the dead to tell his Brethren of an everlasting Estate of Torment and Bliss Luke 16.27 28. I pray thee Father that thou wouldst send him to my Father's House for I have five Brethren that he may testify unto them lest they also come into this Place of Torment Intimating thereby that the Cause of his own Sin and theirs was Unbelief or a not being perswaded of a World to come Alas we have but an obscure Prospect of an Estate after this Life and therefore indulge sensual Delights But what Cure and Remedy Dives thought a Spectre or Apparition would be the best Cure of this Atheism But Abraham or Christ thought otherwise he referreth them to Moses and the Prophets that is the holy Scriptures for all the Books then written and received in the Church are comprized in that Expression Since we are sick of the same Disease this will be our best Remedy We are told 2 Tim. 1.10 That Christ hath brought Life and Immortality to Light through the Gospel It is the Privilege of the Divine Revelation to represent this Truth with more Clearness and Certainty 1. With more Clearness There is a Mist upon Eternity which is only dispelled by the Light of the Gospel Reasons from Nature may in some measure acquaint us with an everlasting Estate yet what kind of Happiness it is that attendeth the Godly and what Misery shall befal the Wicked it telleth us but little but the Scripture sets down enough to invite our Hopes and awaken our Fears Heathens had some Conceits of Elysian Feilds and Places of Blessedness and some obscure Caverns appointed to be Places of Torment fitted to work Men into a blind Superstition but the Word of God hath given us such clear Discoveries of future Happiness and Misery as that we may know what to hope for and what to fear and if well improved will breed in us a true Spirit of Godliness 2. In Regard of Certainty Nature may give us some dark Guesses and uncertain Conjectures so as the Heathens that had no other Light were ready to say and unsay in a Breath what they had spoken concerning our Estate to come but the Gospel is a sure Word apt to beget Faith not a wavering Opinion Go to Sense which judgeth by the outside of things Eccles. 3.21 Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth By Sense we see Mankind as the Beasts to be conceived formed in the Belly brought forth nourished to grow in Strength and Stature wax old and die by the Eye we can discern no external sensible Difference so that if we consult with mere Sense all Religion and Hope is gone Go to Reason and that will tell us indeed that there is a Difference between a Man and a Beast that Man knoweth and desireth things which the Beasts do not and cannot And that the reasonable Soul hath Operations independent on Matter and on the Body and therefore it is probable it can subsiâ—t without the Body for the manner of working sheweth the manner of being but there is cold Comfort in a bare may be The Gospel sheweth it shall be As a Glass it doth discover this State to us as a Rule it guideth us to the Injoyment of it as a Motive it perswadeth us to seek after it as a Charter and Grant it doth assure our Title to it it is full fraught and thick sown with this kind of Seed Therefore let us see what the Light of Scripture saith to this Point 1 st It discovereth to us every-where the Doctrine of the eternal Recompences two Places and two Estates wherein Souls abide after Death Heaven and Hell Heaven the Mansion of the Just Iohn 14.2 In my Father's House are many Mansions And Hell the Place of Torments Mark 9.44 They are cast into Hell where their Worm dieth not and the Fire is not quenched And as soon as the Soul passeth out of the Body it is in one of these Luke 16.22 23. And it came to pass that the Beggar died and was carried by the Angels into Abraham 's Bosom the rich Man died also and was buried And in Hell he
knowledg of the Lord and Saviour Iesus Christ they are again entangled therein and overcome 2 Pet. 2.20 Vse 2. Is Exhortation to press you 1. To seek after Honour Glory and Immortality O this is the best Pursuit you can engage in What is better for you Can the World or the Devil propound any thing so good or better than this glorious Estate Are the dreggy Contentments of the Flesh the Vain-glory and Honour of the World the uncertain Riches we enjoy here worthy to come in competition with Eternal Life Surely in matter of Motive a Christian hath the Advantage however a carnal Man hath the Advantage in matter of Principle because in him it is wholly intire and unbroken 2. To Well-doing Surely you should not need many Arguments to press you to do well rather to press you to do ill should be the more difficult Task it is so contrary to our Reason and the right Constitution of our Natures but that we are strangely depraved O Christians what do we invite you to but to love God above all and seek his Favour in Christ and love your Neighbour as your self and by Temperance Purity and Chastity to preserve your own Vessels both Bodies and Souls in Sanctification and Honour Surely these Duties are not Gifts but Ornaments and such Subjection to God should be preferred before Liberty in Sinning 3. To continue with Patience I will press you to this by two Arguments 1. There will be always the same reason for going on that there was for beginning at first Did the Sense of your Duty invite you The same Bond of Duty lieth upon you still Did the Hopes of the World to come engage you Heaven is not yet obtained And will you lose all the Coâ—t you have been at already Gal. 3.4 Have ye suffered so many things in vain 2. There can be no Temptation great enough to recompense you for the loss of your Reward of Eternal Life Is it Reproach When Men despise God will honour thee and it is a blessed thing to be reviled for Righteousness sake Is it worldly Loss Better lose the World than lose our Souls Mat. 16.26 What will it profit a Man if he should gain the whole World and lose his own Soul Is Life in danger Losing Life for Christ is the way to save it And Iohn 11.25 Though he were dead yet shall he live Is it the continual reviving of Troubles In the other World there is nothing to assault thy Perseverance there thou art out of the Gun-shot of Temptations and shalt serve God without defect or difficulty there our Service is not troublesom to us A SERMON UPON 2 CORINTHIANS XIII 14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen MY Purpose is to open the Apostolical Benediction or Prayer for the Corinthians for our way of Blessing is only to pray for those whom we bless To love others is to desire their Good They that love best and most desire the best Good for their Friends and better Good there cannot be desired than that those we love may have God for their God Now they that have God for their God have all that is in God and all that is God God the Father Son and Holy Ghost will imploy all his Wisdom Power and Goodness to save them from all Evil and bring them to eternal Blessedness This is that which is prayed for in this place The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In the Words we have The Thing prayed for together with the Persons from whom Or rather 1. The Matter of the Blessedness wished The Grace of our Lord Iesus Christ the Love of God the Communion of the Holy Ghost 2. The effectual Application to the Corinthians Be with you 3. The Confirmation of these Hopes and Desires in the word Amen 1. The Matter of the Blessing It consists of three Branches suted to the Persons of the Godhead 1st The Grace of Christ. 2dly The Love of God 3dly The Communion of the Holy Ghost 2. The effectual Application Be with you These things are with us or in us two ways 1. In the Effects 2. In the Sense 1. In the Effects when we have the Fruits of the Father's Love and Christ's Grace and the Spirit 's Operation That the Love wherewith thou hast loved me may be in them and I in them John 17.26 2. In the Sense and Feeling when we comfortably know it is thus with us Ioh. 14.21 He that loveth me shall be loved of my Father and I will love him and manifest my self unto him Rom. 5.5 Because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us 3. The Confirmation of these Desires and Hopes in the word Amen which is Signaculum Fidei an Expression of Faith and Votum Desiderii an Eruption of our Desire and Love Doct. That all the Persons of the Blessed Trinity do concur to the Happiness and Salvation of Believers Here let me shew you I. How they do concur II. Why they do concur I. How they do concur Let us explain the Text. 1. Here are all the Persons of the Godhead mentioned God is taken personally for the Father and then Jesus Christ and the Spirit are distinctly mentioned So in other Scriptures 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Iesus Christ. The fundamental Cause of Salvation is the Election of God who when he had all fallen Mankind in his Prospect and View was pleased to choose out some to Grace and Glory passing by others Then there is Reconciliation ascribed to Jesus Christ and Sanctification to the Spirit as the Means by which this Purpose is brought about The Beginning is from God the Father the Dispensation is by Jesus Christ and the Application is through the Holy Ghost So also Titus 3.4 5 6. But after that the Kindness and Love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour God the Father out of Love sent a Saviour by whose Grace we are saved and God the Son from God the Father sent God the Holy Ghost who applieth the Love of God and the Grace of our Lord Jesus Christ by renewing and healing our Natures So 2 Thess. 2.13 14. But we are bound to give Thanks always to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he called you by our Gospel to the obtaining of the Glory of the Lord
the part of Physician not of a Judg he burneth us cutteth us puts us to pain but not to do us hurt not to satisfy Vengeance but to better our Hearts Hic ure hic seca Domine modo parcas in aeternum Our Afflictions are troublesome to the Flesh as Punishments are we cannot expect full Security or total Exemption from them Again they come not by chance Affliction doth not spring out of the Dust but they come by special Dispensation as Punishments also they do not come by chance Sin is for the most part the occasion of them God chasteneth them because they have sinned as we quench a Brand plucked out of the Burning or he warneth them that they may not sin again The Chastisements of the Godly serve for Examples as well as the Punishments of the Wicked But they are not properly Judicial Acts to satisfy the Law as a Judg taketh no notice of the Repentance of the Delinquent but of his Fault They are Acts of Love and a part of God's Family-Discipline Brambles are not pruned but Vines Heb. 12.6 For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth Bastards are leftto live more at large Again they are for the exercise of Grace not for the destruction of our Persons A Judg doth not punish Offenders because he loveth them but because the Law requireth it If Corrections were Punishments wicked Men should have the greatest share Heb. 12.10 He chasteneth us for our Profit that we might be Partakers of his Holiness A Judg looketh to the Good of the Common-wealth to keep Authority and the Majesty of Government not the Benefit of the Malefactor 1 Cor. 11.32 When we are judged we are chastened of the Lord that we may not be condemned with the World The Godly are punished here that they may not be condemned hereafter The Scripture every-where maketh it a part of our Blessedness Iames 1.12 Blessed is the Man that endureth Temptation Phil. 1.29 Vnto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are Dispensations of Love Answ. 2. For Death This was the primary Effect of Sin yet it remaineth Gen. 2.17 In the day thou eatest thereof thou shalt surely die But the Curse of the Law is become a Blessing of the Gospel Death is ours 1 Cor. 3.22 Whether Paul or Apollo or Cephas or the World or Life or Death c. all are yours Adam might have lived here happily for ever but Christ hath provided a better place for us there is a deep Gulf which cannot be passed but by Death our present Earthly Nature is not fit for that happy State 1 Cor. 15.50 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption If Christ could have contented himself with giving us an Earthly Paradise Death had not been necessary That State in the Garden was an innocent and happy but an Earthly State These Bodies of ours that need Meat and Sleep would have sufficed for the Earthly Garden but we expect a greater Benefit and therefore we must be contented with the Way and Passage Sense and Reason telleth us that these Bodies which we now carry up and down are not fit for that State we must lay what we received from Adam in the Grave that when it is purged and renewed we may be like to Christ. The Grain liveth not except it die the Shed and old House is pulled down that God may raise a more glorious Structure If all Believers should be wrap'd up into Heaven and changed Miracles would be multiplied without need It is no Punishment to lose our Corruption and Mortality 3. The next Proposition is this That the fairest part of this Redemption is hereafter then our Happiness in Christ is perfect Luke 21.28 When these things begin to come to pass then look up and lift up your Heads for your Redemption draweth nigh Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the Day of Redemption Then we are past Gun-shot and out of Harm's way We are fully redeemed from the Guilt of Sin when there is no Monument of God's Displeasure left We must be like our Head in all Conditions We are not fully freed from the Relicks of Sin till the Resurrection that we may have new Matter to glorify God when we come to Heaven Old Adam is not quite abolished till God be all in all Secondly He hath delivered us from the Power of Sin He paid the Price on the Cross therefore it is said Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin When Christ lay a dying Sin lay a dying and bled with him on the Cross then was Grace purchased and therefore Faith should look upon Sin as dead and actually crucified it is done in the Mystery And then he ascended and poured out the Spirit now to accomplish this Work God is satisfied and Christ's Work lieth now with Satan and our own Hearts 1. For Satan He is dispossessed and cast out at Conversion Luk. 11.21 22. When a strong Man armed keepeth his Palace his Goods are in Safety But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils Then Christ taketh away the Prey The Devil may trouble us but he is but a Tyrant cast out he can no more reign And by preserving Grace he keepeth possession Christ will not lose Ground when once he hath got Footing Rom. 16.20 The God of Peace shall bruise Satan under your feet shortly As Ioshua called unto his Companions chap. 10.24 Come near put your Feet upon the Necks of these Kings 2. As for our own Hearts He breaketh the Yoke and sets the Will at Liberty and maketh us free for God Rom. 6.17 But God be thanked ye were the Servants of Sin but ye have obeyed from the Heart that form of Doctrine which was delivered to you It was a willing Bondage but now we are made a willing People then our Consent was voluntary now our Resignation is so too There are indeed some Relicks of Corruption and Opposition left there are inward Monuments of the Fall as well as outward as there are some grudgings of a Disease after a Cure but in Heaven all is perfect and even now there is not a willing Subjection but a Resistance made to Sin Vse 1. To exhort us to Thankfulness to our Redeemer Remember your former Bondage it is a woful Captivity to be under Sin Those that are under Sin are under the Curse of the Law and the Tyranny of the Devil we could have no boldness with God as a Father nor look him in the Face the Law is against us God is the Judg Satan the Jaylor our own Consciences an under-Keeper Our Fears of Death
Judgment and Hell are a part of our Bondage But now what cause have we to bless God Rom. 8.1 There is no Condemnation to them that are in Christ Iesus Then to be under the Power of Sin is a woful Bondage to be at the beck of every Lust and carnal Suggestion Men rejoice in their Bondage they think there is no such Life as to live at large and to do as we list but the more liberty we take in Sin the greater Slavery the Work is Drudgery and the Reward is Death Sin hath reigned unto Death Rom. 5.21 2 Pet. 2.19 While they promise them Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage It is the saddest Judgment to be given up to our own Will to be given up to Satan to be given up to Self What a Slavery is this when we see Mischief and know not how to avoid it Conscience is held a Prisoner we cannot see a Vanity but the Heart lingereth after it and groweth sick as Ahab for Naboth's Vineyard Duties of Godliness are esteemed an heavy Task the Law of God is impelling to Duty and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage Vse 2. To press us to avoid Sin Mortify the Lust and prevent the Action let it not reign in the Heart nor be discovered in the Life and Conversation Christ died that the Body of Sin might be destroyed Rom. 6.6 And he died to redeem us from our vain Conversation 1 Pet. 1.18 Consider when Sin remains in its Power and while you serve Sin what Dishonour you do to God and what Disadvantage it is to your selves 1. The Dishonour you do to God to all the Persons in the Godhead To the Father by making void the whole Plot of Redemption This was the eternal Project and Design as it were of God the Father the wise Counsel his Wisdom found out to remedy the Fall of Man Jesus Christ was ordained before all Worlds to redeem us from our vain Conversation 1 Pet. 1.20 Who verily was fore-ordained before the Foundation of the World The Lord projected this way of Restitution from all Eternity that this Course should be taken to destroy Sin Now will you go about to make all this void Then you wrong God the Son and that many ways You disparage the worth of his Price as if it was not sufficient to purchase Grace and so seek to put your Redeemer to shame Nay you disparage the Purity of his Person for you were redeemed with the Blood of Christ as a Lamb without spot and blemish Nay you disparage the Greatness and Extremity of his Sufferings It cost him dear to purchase Grace and Deliverance from Sin and you slight it and make nothing of it Then you rob him of the Greatness of his Purchase he bought us with this great Price that we might not be our own and live to our Lusts. Such as are bought with Money are theirs who bought them 1 Cor. 6.20 For ye are bought with a Price therefore glorify God in your Body and in your Spirit which are his Did Christ pay our Debts and shall we like desperate Prodigals do nothing but encrease them by our Sin Then you disparage the Holy Ghost the Spirit whom Christ doth shed abroad to accomplish his Work 2 Cor. 3.17 Where the Spirit of the Lord is there is Liberty The great Work of the Holy Ghost is to free us from the Bondage of Sin Have you the Assistance of such a Spirit and can you not resist carnal Motions And are you taken with every vain Delight a Fashion a sensual Bait Thus consider what a dishonour it is to God to let Sin live if Christ died to redeem us You do as much as in you lieth to defeat the Project of God the Father the Purchase of the Son and the Work of the Spirit 2. It is a Disadvantage to your selves You cut off your own Claim and declare you have no Interest and Share in Christ if Sin live for he came to redeem us from Iniquity We cannot have an Interest in any part of Christ's Redemption till this be for all these go together God's Anger is not appeased the Devil's Power is not restrained the Law 's Curse is still in force as long as Sin lives You can have no Comfort if you be not freed from Sin the Wrath of God is against you and Hell is your Portion nay if you are not redeemed from all Sin for he redeems us from all Iniquity A Bird that is tied by the Leg may make a shew of escape but it is fast enough So though many may abstain from gross Sins for they that commit such shew plainly they are acted by the Spirit of the Devil yet if one Sin remains unmortified it enthralleth as well as many but if it reigns in the Soul you have no Interest in Christ. Object You will say Why should we mortify what should we trouble our selves about this Christ hath done all this Answ. No Christ hath redeemed us from all Iniquity but his Redemption doth not make void but oblige our Endeavours for he undertook as God's Surety that Sin should be destroyed and as our Surety that we should not serve Sin Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin There 's a Work on God's part he undertook for the pouring out of Grace and on our part that we should be watchful and strive against Sin and watch against all Occasions of it And he hath given us encouragement so to do Non pugna sublata est sed Victoria It is not the Conflict against Sin that is taken away by Christ but the Victory of Sin Look as when the Israelites had a Promise that God would give their Enemies into their Hands the meaning was not that they should not strike a Stroke but they were to fight the Battels of the Lord So when Christ hath redeemed us from Iniquity yet we are to use all spiritual means of Mortification to subdue the Lusts and to prevent the Act of Sin It will be our great Condemnation when we have so much help that still Sin should remain Certainly he is very lazy that will not ply the Oar that hath both Wind and Tide on his side And when the Lord Christ hath purchased Grace and the Spirit yet we will not endeavour against Sin Stand fast therefore in the Liberty wherewith Christ hath made us free and be not intangled again in the Yoke of Bondage Gal. 5.1 Vse 3. Direction When-ever you are troubled with your Sins and Lusts are too hard for you go to Christ. It is his Office to redeem you from your Iniquity and the Tyranny of Sin Therefore when you feel any Corruption stir go and complain to him as Paul did I cannot do the things