Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 3.5 6. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
spareth our Enemies multiplieth our Sorrows his Act is his Rule God's Will is the supream Reason of all things Again Holiness in us is an accessary Quality a superadded Gift our Essence may remain when Holiness is gone Now Holiness in God is not a Quality but his Essence The Angelical Essence continueth when Holiness is lost as in the Devils So the Man remaineth when the Saint is fled but in God his Essence and his Holiness are the same This is of practical use to humble the Creature Sin is contrary to the very Nature of God it is not only contrary to our Interests but to God's Nature A Man hateth that exceedingly which is contrary to his Nature Now in our corrupt Natures there is a direct contrariety to the Nature of God Actual Sins are but a blow and away Original Sin is a standing Contrariety there is a setled Enmity between God and us Similitude is the ground of Likeness the aversation of a Man from a Trade and other Antipathies are but a faint resemblance of this 2. God is Infinitely Holy super-purissimus The Faithful in this Life are Holy but imperfectly but God is Light and in him is no Darkness at all 1 John 1.5 Of all Creatures Light is the most pure and defecate therefore it is put to resemble God's Holiness Our Life is a Chequer-work of Light and Darkness Adam in his Innocency tho he had no Corruption yet was mutably Holy he might commit Evil tho he were not Peccator a Sinner yet he was peccabilis one that might sin But God is at the greatest distance and elongation from sin and weakness James 1.13 God cannot be tempted with Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither tempteth he any one Once more the Blessed Spirits and Angels tho they are perfectly Holy in their kind yet finitely and derivatively they do not love God as much as he might be loved God loveth himself as much as he can be loved there is as much purity in his Love as there is perfection in his Essence The Creatures Holiness is limited we cannot love God so much as he is to be loved God loveth the lowest Saint with an higher Love than the highest Angel can love God The good Angels tho they have been God's constant menial Servants without the least spot or taint of Sin in Nature or Life and tho they be confirmed in their happy Estate either by the Merit of Christ or their many Years experience and communion with God yet there is folly in them in comparison of God because of that essential mutability that is in any Creature Job 4.18 He chargeth his Angels with Folly It is spoken of Good Angels who are opposed to dwellers in Houses of Clay It were too easy a Charge for the Apostate Spirits to charge them with Folly the Angelical Nature tho it be pure yet because it is mutable it hath some kind of Folly in it it was once liable to rash Attempts against the Dignity and Empire of God Briefly the Holiness of God cannot be lessened nor increased being always infinitely perfect The Regenerate Creature must still be increasing to further Degrees till it come to the measure of the Stature in Christ the blessed Spirits tho separated from all defilement yet infinitely come short of that glorious Holiness which agreeth to the Nature of God and God is still raising it higher and higher in the Saints on Earth Their Holiness riseth and groweth like Ezekiel's Waters but God is always equal in Holiness because in Infiniteness there are no Degrees 3. God is Originally Holy God is the Fountain the ever-flowing the over-flowing Fountain of Holiness Ours is but a Stream a Derivation a Ray of the Father of Lights as little Children we can defile our selves but we should still lie in our Filth if God did not cleanse us The Creature can no more make it self Holy than it can make it self to be God is the Original both of Natural and Moral Perfection Lev. 20.8 I am the Lord which sanctify you He is summum Bonum the chiefest Good as well as the first Cause Quod vivamus Deorum munus est quod bene vivamus nostrum a wicked Speech of Seneca It is by the Influence of God that we are Holy Grace is called a Participation of the Divine Nature 2 Pet. 1.4 It is a weak Ray of the Father of Lights who is in Christ the fountain-Fountain-Cause The Saints that have communion with God have some faint Lustre which should make us careful to maintain Holiness it is a Work of God II. Why must we thus look upon him in Prayer 1. It is the way to beget Humility and Godly Fear Holy Father there is a word to beget Confidence and a word to beget Reverence This mixt Affection is the fittest temper of Soul in our Addresses to God Confidence and Reverence he is a Father but an Holy Father Nothing driveth the Creature to such self-aborrency as the consideration of God's Holiness we have to do with him who hath an infinite displeasure against Sin and Sinners the more good any one is the more he hateth Evil since therefore God is infinitely good he doth infinitely hate Sin The Angels that have lively and fresh thoughts of God's Holiness they are abashed in his Presence Isa. 6.2 3. Each one of the Seraphims had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts And the Prophet having a sight of it in Vision he crieth out Vers. 5. Wo is me for I am undone for I am a Man of unclean Lips A thorow sight of God's Holiness would drive us to our Wits ends So when God had testified his displeasure for the violation of one Circumstance in Religion looking into the Ark fifty thousand threescore and ten Men were smote 1 Sam. 6.20 The Men of Beth-shemesh said Who is able to stand before this Holy Lord God Certainly we that are made up of Imperfections should tremble more than we do when we have to do with the Holy God So Peter when Christ had discovered his Glory in a Miracle Luke 5.8 Depart from me for I am a sinful Man O Lord. God that doth infinitely love his own Holiness doth as infinitely hate Sin Did we consider this hatred we would more loath and abhor our selves we would be more ashamed than we are in our Confessions to speak thus much of our selves to a Man would make us blush and yet Man hath but a Drop of Indignation against Sin God hath an Ocean God's Children have a daunting Power in their appearance guilty Consciences when they come into the presence of one that walketh closely with God are terrified Herod feared John Baptist knowing that he was a just Man and an Holy Mark 6.20 2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God
of it otherwise it would be a post-destination not a predestination effectual calling and justification and glory are effects of Gods eternal purpose and flow from it as streams out of a fountain and herein differeth the purpose of God to do good from the purpose of man Something is presented to us as good and convenient that moveth our will to purpose and chuse and inclineth us for its own goodness to seek after it and set about the means whereby we may obtain it but nothing in the creature can move God what is the effect of the decree cannot be the motive of it Indeed God willeth one thing in order to another as effectual calling in order to justification and both in order to glory but then these are co-ordinate causes his will and good pleasure is the original of this order and the free grace of God is the only supream and fountain-fountain-cause of our salvation 2 Thes. 2.13 14. Because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ. The cause is our election the means of execution are the Sanctification of the Spirit and our belief of the truth the end is our eternal salvation or our obtaining the glory of our Lord Jesus Christ and mark he saith they were chosen from the beginning as elsewhere 't is said this grace was given us in Christ before the world was 2 Tim. 1.3 And he hath chosen us before the foundation of the world Eph. 1.4 So that from this preordination all cometh Well then God hath of his meer grace put his eternal purpose in that model and mold wherein we now find them he that is the efficient cause of all things is also the dirigent cause appointing in what order Grace and Mercy should be dispensed 5. This order of causes is so settled and joined together that none can separate them The chain is indissoluble and one link draweth on another none are glorified but those that are sanctified and justified and none are justified but those that are effectually caled and none are effectually called but those that are predestinated according to the purpose of his grace and on the other side whoever is effectually called justified and sanctified may be assured of his predestination to eternal life and his future glorification with God this connexion must not be cannot be disturbed which is to be noted because some upon the vain presumption of the infallibility of Gods purposes think it needless to be serious diligent and holy if I be elected I shall be saved no God hath linked means and ends together his decree establisheth the duties of the Gospel and checketh all thoughts of dispensation from them never think that this order shall be broken or disturbed for your sakes Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night by turning day into night and night into day for their sakes as the unholy soul to think to be justified and glorified till they be effectually called and sanctified no you must be holy or conclude that you shall have no saving benefit by Chrst for they who are fore-ordained are a chosen generation a distinct society and community of men who are called out of darkness into his marvellous light to shew forth the vertues of God 1 Pet. 2.9 Made objects of his special grace and love that they may shew forth the distinction God hath made between them and others by the choiceness of their spirits and conversations their carriages must be suitable to their priviledges 6. The method is to be observed as well as the connection 1. The first effect of predestination is effectual calling Certainly all that are chosen before time are called in time Rom. 1.7 Beloved of God called to be Saints First beloved then called so 2 Pet. 1.10 Make your calling and election sure By making our calling sure we make our election sure for that is the first eruption of Gods eternal love you may know God hath distinguished you from others when you are recovered from the Devil the world and the flesh to God John 5.19 We know we are of God and the whole world lyeth in wickedness When there is a conspicuous difference between us and others we may trace the stream to the fountain and know God hath made a difference before the world began and distinguished you from them that perish once you were as vain sensual worldly-minded as others till God called you out of the lost world to be a peculiar people to himself but this act of grace cometh from on high vocation is the fruit of election the first grace found you in the polluted mass of mankind as having found you intangled in many foolish and hurtful lusts now this is a mighty engagement upon us If God hath made such a difference oh do not unmake it again and confound all again by walking after the course of this world for you do in effect set your selves to disannul his decree conformity to the world is a confusion of what God hath separated God made the difference when none was and by the power of his grace you must keep it up 2. The next step is whom he hath called them he hath justified Calling is chiefly by the Gospel and the next end of that is faith in Christ or conversion to God and certainly none are justified but those that are called and all that are called are justified Acts 26.18 To turn them from darkness to light and from the power of Satan to God When we are turned from Satan to God we receive the forgiveness of sins Mark 4.12 Lest at any time they should be converted and their sins should be forgiven them Where forgiveness of sins is mentioned as a consequent of their conversion and turning to the Lord so when we are brought into the Kingdom of Christ then we have Redemption by his Blood the Remission of sins Col. 1.13 14. Till we become Christs subjects we cannot have the priviledges of Christs Kingdom this is the order set down here of conveying to us the benefits of Christs death first called then justified they that are yet under the power of sin are under the guilt of it as in the fall there was sin before there was guilt so in our recovery there must be conversion before remission a new nature or life from Christ then a new relative estate when we are regenerated we are justified and adopted into Gods Family Heb. 8.10 11 12. For this ii the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neghbour and every man his brother saying know the
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
united to Christ partake of his Divine Spirit who doth sanctify the Souls of his people and doth mortify and master the strongest corruptions and raise them to those inclinations and affections to which nature is an utter stranger Th Impressions left upon the Soul by the Spirit may be seen in the three Theological graces which constitute the new Creature mentioned 1 Cor. 13.13 But now abideth Faith Hope and Charity And 1 Thes. 5.8 Putting on the brest-plate of Faith and love and for an helmet the Hope of Salvation And elsewhere Faith Love and Hope Now the operations of all these graces imply a new and strange nature put into us 1. Faith which convinceth us of things unseen and to live in the delightful fore-thought of a World to come 2 Cor. 4.16.17 18. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of Glory While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Now will there not be a manifest difference between a man that is governed by sense and one guided and influenced by Faith Certainly more than there is in a man that delighteth in ordering the affairs of Common-Wealths and a child that delighteth in moulding clay-pies So for Love A Child of God is so affected with the goodness that is in God and the goodness that floweth from God in the wonders of his Love by Christ and the goodness we hope for when all the promises are fulfilled that all their delights desires and endeavours are after God Not to be great in the World but to injoy God Psal. 73.25 Whom have I in Heaven but thee And there is none upon earth I desire besides thee And therefore can easily overcome fleshly and Worldly Lusts and such inclinations as the rest of the World are mastered with Well then a Christian ingrafted into Christ loseth all property in himself and is freed from self-love and that carnal vanity to which it is addicted Then for hope the strong and constant hope of a glorious estate in the other World will make us deny the flesh go through all sufferings and difficulties to attain it Acts 26.6 7. And now I stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our twelve tribes instantly serving God day and night hope to come And so by consequence a man acteth like another kind of Creature then the rest of men are or than he himself was before 2. The state of the Gospel calleth for it For it is a change of every thing from what it was before all things are new in the Kingdom of Christ and therefore we should be new Creatures also In the Gospel there is a new Adam which is Jesus Christ a New Covenant a new Paradise not that where Adam injoyed God among the Beasts but where the Blessed injoy God among the Angels a new Ministry new Ordinances and therefore we also should be new creatures and serve God not in the oldness of the letter but the newness of the Spirit Rom. 7.6 We are both obliged and fitted by this new state since we have a new Lord a new Law all is new there must be also a new creation for as the general state of the Church is renewed by Christ so every particular believer ought to participate of this new estate 3. The third Argument shall be taken from the necessity of the new creation 1. In order to our present Communion with God the new creature is necessary to converse with an holy and invisible God earnestly frequently reverently and delightfully For the effects of the new creature are life and likeness Those that do not live the life of God are estranged from him Eph. 4.18 Adam was alone though compassed about with multitude of Creatures Beasts and Plants there was none to converse with him because they did not live his life Trees cannot converse with Beasts nor Beasts with Men nor Men with God till they have some what of the same nature and life sense fits the Plants reason the Beasts so grace fits Men. So for likeness conformity is the ground of Communion Amos 3.3 How can two walk together except they are agreed Our old course made the breach between God and us Isa. 59.2 But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear And our new life and likeness qualifieth for Communion with him 1 John 1.6 7. If we say we have fellowship with him and walk in darkness we lye and do not the truth but if we walk in the light as he is in the light we have fellowship one with another An holy creature may sweetly come and converse with an holy God 2. In order to our service and obedience to God Man is unfit for Gods use till he be new moulded and framed again Observe two places Eph. 2.10 We are his workmanship in Christ Jesus created unto good works Every creature hath faculties sutable to those operations which belong to that creature So man must be new created and new formed that he may be prepared fitted and made ready for the Lord. You cannot expect new operations till there be a new life The other place is 2 Tim. 2.21 If a man purge himself from these he shall be a Vessel of honour sanctified and meet for the Masters use and prepared unto every good work There is a mass of corruption which remaineth as a clog upon us which maketh us averse and indisposed for the work of God and the Soul must be purged from these lusts and inclinations to the vanities of the World before 't is meet prepared and made ready for the acts of holiness Here must be our first care to get the heart renewed many are troubled about this or that duty or particular branches of the Spiritual life First get life its self for there must be principles before there can be operations and in vain do we expect strengthning grace before we have received renewing grace This is like little Children who attempt to run before they can go Many complain of this and that corruption but they do not groan under the burden of a corrupt nature as suppose wandring thoughts in prayer when at the same time the heart is habitually averse and estranged from God as if a man should complain of an aking tooth when a mortal disease hath seized upon his vitals of a cut finger when at the same time he is wounded at the heart of deadness in duty and want of quickening grace when they want converting grace as if we would have the Spirit blow to a dead coal complain of infirmities and incident
an Acquâ—efcency in Gods Providence though our Talents be not so large 2. Let it quicken those that have received greater Gifts than others to do so much the more good with them you are more bound and that which God will accept from others he will not from you If you have many Ordinances and means of Improvement you should get the more Grace Heb. 6.6 7. and Mat. 11.22 23 24. You are deeper in the State of Condemnation if you do not bring forth Fruit proportionable to the means of Salvation if greater Abilities you must give God the more Glory if a greater Estate you must be richer in good Works 1 Tim. 6.7 8. For you to shut up your Bowels 1 John 3.17 How dwelleth the Love of God in you Potentes potenter cruciabuntur Mighty shall be the Destruction of the Mighty if we have greater Mercies there is greater Duties and greater Duties greater Sins and greater Sins greater Judgments Surely if men had any Sense of their Accounts those that have much to answer for would have more Trouble Doct. III. Among those that have received Talents all are not alike Fruitful I shall handle the Point with respect to the Context we have in hand 1. Though but one be mentioned yet the Number of Vnfaithful ones is very great In Parables the Scope must be regarded Now the general Scope is to shew that as the Virgins are not all admitted so all the Servants of the House not accepted in the Parable Indeed two of the Servants are Faithful one unfaithful We cannot conclude thence that the Number of those that used their Talents well should be greater than of those that hid them or neglected the Improvement of them as in the former Parable that the Number of the Foolish shall be just equal with the Number of the Wise or in the Parable of the Wedding Garment that but one shall come to the Gospel-feast unprepared No the Ornament of that Scheme and Figure which Christ would make use of to signify his mind required it should be so expressed For since our Lord to avoid Perplexity and Confusion would mention but three Servants 't was fit that one should be an instance of eminent Faithfulness and Service another of Service in a lower degree that the meanest may not be discouraged and the other should represent the unfruitful ones Now Experience sheweth they are more than one to two yea more than ten to one much the far greater Number Oh how few are there even of those that hold much from God that return him ought of Love and Service The Idle and Unprofitable ones are found every where in all Ranks and Conditions of men 2. Observe He that had but one Talent is represented as the Vnfaithful One and that with good Advice If the Example of Reprobation and Punishment had been put in the Servant that had five Talents or two Talents we might have thought that men of eminent Gifts Rank Quality and Employment in the Church shall be called to an Account and punished for their Neglect No but as our Lord hath laid it it reacheth his full Scope and Purpose For in the instance of the Servant that had but one Talent those that had five and two may easily know how much sorer Punishment shall light upon them if he that had least be called to such a strict Reckoning for his Non-improvement However this we may observe That he that had the least Gift was Unfaithful to be sure those that have most Spiritual gifts do usually improve them and the rest are left without Excuse 3. Observe His Crime is he went and digged in the Earth and hid his Lords Money Men dig in the Earth to find Metals and Talents not to hide them there Mark 't is not said he did imbezzle his Talent as many waste their Substance in riotous Living quench brave parts in excess sin away many precious Advantages of Ordinances and Education and powerful Convictions No he did not imbezzle his Talent but hid it Mark again he did not Misimploy his Talent as some do their Wealth others their Wit to scoff at Religion or to put a Varnish on the Devils Cause their Power to Oppress and crush the good The precious Gifts that many have are like a Sword in a mad-mans hand they use them to hurt and mischief No no such thing is charged upon this evil and naughty Servant 'T is Fault enough to hide our Talents though we do not abuse them That you may conceive of this I shall shew you 1. His Sin in hiding his Lords Money 2. What may be the Cause of it in those that imitate him First 'T was a Sin Partly because 't was against the command of his Master In Luke 19.13 He gave them a Charge Occupy till I come Partly because 't was against the end of the Distribution of the Talents to keep Money unprofitably by us is a loss 't was made for Commerce so were Gifts given us to profit withall scattered into several hands to bring in some encrease to the Lord and Owner Partly because 't was against the Example of his Fellow-Servants who were industrious and careful to comply with their Charge 2 Cor. 9.2 Your Zeal hath provoked very many And partly as his Obedience and Account would have been easier as 't is more easie to give an Account of a small Sum than a greater as there is less Trouble less Danger so his Refusal is less excusable And partly as 't was an Abuse of his Masters Patience 't was long e'er he called him to a Reckoning God will bear long with us in Infancy Childhood and Youth but he will not bear alwayes if we do not bethink our selves at last our Account is hastened and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory the good of others and their own Salvation Secondly What may be the Causes of such like Unfaithfulness Men are taken off from Improving their Talents First Sometimes by a sloathful Laziness and should that hinder us especially us that are Servants to God what man can endure an idle Servant though he should not whore and steal yet if he do not his work you put him away Every thing in the World costs Diligence and shall not we be diligent in our Masters Work How will men labour for a small Reward in the World and is not Heaven worth our most industrious Care shall not we be hard at work 1 Cor. 15.58 The Reward is still propounded to the diligent 1 Cor. 3.8 Every man shall receive his Reward according to his own Labour 2 Cor. 9.6 He that soweth sparingly shall reap sparingly Idleness is its own Punishment An idle man is a Burden to himself like a man buryed alive When 't is Morning would God it were Evening He Contracts Distempers a Key seldom turned rusts in the Lock standing Pools are apt to putrify David when he was idle fell into those foul Faults An idle
long and given us a large space of time wherein to employ our selves but what have we done for his glory Alas either we do nihil agere or male agere or aliud agere either we do nothing or nothing to the purpose or that which is worse than nothing which will undo us for ever Oh what thoughts will we have of a careless and mispent life when we come to die Many do not think of the end of their Lives till their lives be ended and then they moan and bewail themselves when they lye a dying Oh rather think of your last end and great account betimes 'T is lamentable to begin to live when we must die Quidam tunc incipiat vivere cum desinendum est they end their lives before they begin to live Therefore if hitherto you have been pleasing the flesh idling and wantoning away your precious time say 1 Pet. 4.3 Let the time past suffice I have been long enough dishonouring God and destroying my own soul hath my Master tarryed so long and shall I still abuse his patience This is an holy and right use of this delay Secondly His Work what he will do when he cometh He reckoneth with his Servants Doct. II. Those that have Talents must look to reckon for them For though he be long first yet at length the Lord cometh 1. Consider the certainty of this Account his Wisdom Justice Goodness and Truth require it His Wisdome requireth it for no wise man would put hiâ— Goods to trust and never look after them more and shall we imagine that the wise God would send reasonable Creatures into the World and furnish them with excellent Gifts and Endowments and never consider how they imploy themselves Is man Gods Servant then certainly he is liable to an account You had never come into the World but for this business to serve and please God For God maketh nothing in vain but all things for himself Prov. 16.4 And do you think that after you are made for this end you may live as you lift and never be called to a reckoning So absurd a thought cannot enter into the heart of a reasonable man Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the wayes of thy heart and in the sight of thine eyes But know thou for all these things God will bring thee to judgment Man would be but a sort of Beast if he had no other end of his Actions but to eat and drink and sleep and no other account to give surely the most wise God would not have given us such excellent faculties in vain He fitteth all Creatures for their use Every Workman fitteth his work for the end for which it serveth so God hath made Man for some end and use And Gods Justice requireth it that it should be well with them that do well and ill with them that do ill In the World it is not so his Servants are very often abused while doing their work most faithfully the World thinks them mad hateth them They that neglect their own work beat their Fellow-servants therefore the honour of his Justice requireth they should be called to an account 1 Pet. 4.5 Who must give an account to him who is ready to judge the quick and the dead There is not a thought in wicked mens Hearts nor a word in their Mouths contrary to God and his People but he taketh notice of it and will exact an account thereof a strict and impartial account of all their hard speeches And the Goodness of God requireth it His goodness to the World in general the World would be a Wilderness and Men like ravenous Beasts if there were not some Bridle and awe of a World to come upon them but every one that had power would prey upon others but that there is an higher Judge God hath appointed a supream Tribunal where Causes are judged over again otherwise those that have power enough to do mischief would be under no restraint But 't is goodness to his people whom he hath set a work and therefore hath appointed a day when he will give them their wages his goodness will not permit that they should be any losers by God their love and obedience to him that deny themselves their own affections and interest for his sake Therefore certainly the great God of Recompences will come and call the VVorld to an account that the faithfulness of his Servants may appear with praise and honour This is a supream Truth Heb. 11.6 That he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And his Truth requireth it 't is laid at pledge in the VVord that 's the proper ground for Faith to build upon Now there we have not only Gods VVord but Gods Oath Rom. 14.10 11. For we must all stand before the judgment seat of Christ. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God There we have plentiful evidence 2. 'T is a personal Account Rom. 14.12 So then every one of us shall give an account of himself to God VVe should not look to others what they be and do As to our selves we must give an account of our selves our life our heart our own thoughts words and actions 'T is personal partly because every one must give his Account apart not every one shuffled together and in gross but every Servant apart and severally first he that had five Talents then two then one And partly because every one unavoidably must answer for himself Here we may have our Attorney or Advocate to appear for us in Court but there every one for himself every man must in person give an Account of his own fidelity 3. 'T is an Impartial Account every one without exception Revel 20.12 I saw the Dead both small and great stand before God Small and great King and Peasant they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account none so mean as to be neglected in it he that received five Talents and he that received one both gave an Account The poor Beggar is not left out nor the King excused 4. 'T is a particular Account God will not take our Accounts by the heap and lump but there is a narrow search into all our Hearts and Ways the the great thing is What we have done in that place and Relation where God hath set us our Stewardship Luke 16.2 But that 's not all we are to give an Account of every Action Eccles. 12.14 For God shall bring every work into Judgement Every idle Word must be Accounted for Mat. 12.36 All the time we have spent degrees of Grace we received what we have done proportionable to our Trust five for five two for two 5. 'T is an exact
yet Gods merciful Justice respecteth the degree of our Service Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of Love 'T is an act of remunerative Justice according to the New-Covenant The higher Service hath an ordinability to the greatest Reward 4. God doth in this world give the greatest Blessings to those that do most eminently glorifie him therefore signal Faithfulness is eminently rewarded in the World to come as God promiseth to make a Covenant with Phineas because he was zealous for God to make an atonement for the People Numb 25.13 This the rather holdeth good because the Rewards of the Old Testament were a kind of Figure of Eternity 5. In the Punishment theâ—e are degrees therefore in the Reward God will punish men differently more or less according to the rate of their sins we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more tolerable So he will reward men more or less according to the different degrees of their faithfulness So Mat. 11.21 22. It shall be more tolerable for Tire and Sidon in the day of Judgment than for you So Luk. 12.47 48. we read of many Stripes and few Stripes 'T is true the Reward is not of debt yet there is an Equity observed in his Bounty 6. The Glorified State of the Saints in all probability suiteth with all the rest of the Creation There is a difference and disparity in every thing else Among men in the World in Wisdom and Rank and Quality and Riches In the Church some have meaner some larger Gifts There are degrees among the Devils we read of Beelzebub the Prince of the Devils Among Angels there are Arch-Angels Principalities Powers Thrones Dominions So 't is likely among the Saints 7. The Profit It encourageth to Godliness This inequality of Rewards giving greater things to those that do more and be more faithful than to imagine that they who sow more sparingly shall reap as plentifully as those that sow liberally It is a great damp to all worthy dealing and signal excellency that all shall fare alike but it quickneth us to our utmost activity to remember that as our work is our Reward will be VSE Is to quicken us to be more faithful to God for these Considerations 1. Heaven being the perfection of Holiness if you do not desire more degrees of Holiness you do not desire Heaven it self 1 Joh. 3.2 3. Behold now ye are the sons of God and it doth not appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himself as he is pure 2. 'T is gross Self-love to go as near the brink of Hell and Destruction without falling into it and to beat down the price of Salvation as low as we can and he that will do nothing more than what is simply necessary to Salvation will never be faithful with God To save the stake of their Souls they will serve God as little as they can SERMON XIV MATTH XXV v. 24 25. Then he which had received the one Talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed And I was afraid and went and hid thy Talent in the Earth Lo there thou hast that is thine WE have seen the Account and reception of the faithful Servants We now come to the Masters Reckoning with the unfaithful one The Order is observable First He rewardeth the faithful Servants and then punisheth the careless and negligent His own Nature inclines him to Reward he doth good and sheweth Mercy out of his own Self-inclination but our Sins force him to punish And mark he that had received one Talent is called to an account as well he that had received more That no man may think to be excused for the meanness of his Gifts and place 'T is true he giveth an account for no more than he hath but for so much as he hath he must give Account Christians that have five or two Talents must give an Account for five or two But Heathens that have but one Talent the light of Nature give an account for one The Apostle telleth us That as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law Rom. 2.12 Every one according to the Dispensation they have lived under The Apostle intimateth a distinction of two sorts that are to be judged 2 Thes. 1.8 In flaming fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. Those that have great parts and great opportunities will not be accepted with the same Improvement that others are that have fewer neither from the same person will God accept a like Service when sick as when well but according to their abilities and opportunities he doth expect Well but let us see what Account he bringeth that had but one Talent The Parable offereth First The Servants Allegation or Excuse Secondly The Masters Answer or Reply We are now upon the former and there 1. The remote Cause of his neglect his prejudice against his Master Lord I knew thou art an hard man reaping where thou hast not sowed and gathering where thou hast not strawed 2. The Effect of this Prejudice and so the next and immediate cause of this neglect I was afraid 3. His Negligence and unfaithfulness it self in bringing his Talent without Improvement I went and hid thy Talent in the Earth and lo there thou hast what is thine 1. In the Prejudice Christ impersonateth our natural thoughts and the secret workings of our minds we dare not say so but many think so as if God were an hard and morose Master whom 't is impossible to please The Servant in the Parable had as little cause for his pretence as we have for our hard thoughts of God He knew the contrary if he would consult his own experience he might have found his Master to be good and kind who had taken him into his Family intrusted him with a Talent waited long for his Improvement But this is the nature of man Self-love will rather blame God than acknowledge our own Fault and Sin tax his Severity than confess its own Negligence 2. In the Servants being afraid Christ would teach us that ill Opinions of God beget Pusillanimity and slavish fear And Lastly In his Non-improvement but rendring the Talent as he received it That Pusillanimity or slavish fear and sloath go together or those that are afraid of God will never do him Hearty service I cannot handle all the Points that will arise from this Paragraph yet I shall discuss one that will take in the Substance and Effect of all And that is Doct. That slavish Fear is a great hinderance to the faithful discharge of our Duty to God
evil than of good when it is serious 'T is true wicked men cry out God is merciful and that is generally the cause of their Laziness and sleightness in Religion but it is when they do not mind what they say these are but sugared words in their Tongues when they are serious they have other thoughts Bondage is more natural than Liberty Fear than Hope because of the Covenant we are under which is a Covenant of works a Ministry of Death and Condemnation and so begetteth fear and representeth God as terrible yea 't is found in those that are more serious and have some beginnings of a good work upon their Hearts they are too apt to entertain ill thoughts of God and looking upon him in the glass of their guilty fears represent him as harsh and inexorable All their terrours and troubles are raised by false Apprehensions of God and therefore the course of their Obedience groweth the more uncomfortable This is a truth that the Law and Grace contendeth for the mastery in every Heart that entertains thoughts of Religion not only Corruption and Grace but the Law and Grace And as their Law-notions prevail so their slavish fear increaseth but as the Gospel Apprehensions prevail so their Love of God increaseth and their comfortableness in Religion Therefore still the Caution is bound upon us to take heed what Notions we have of God and that we have not any diminishing extenuating thoughts of his goodness and mercifulness that we do not look upon him as one that lyeth upon the catch to spy out Advantages against us for that thought will mightily weaken our hands in the Lords work Do not think of him as one that delights in the Creatures misery No rather in shewing Mercy and Goodness and as ready to give out Grace to the humble that lye at his Feet however he dealeth with the stubborn and obstinate Refusers of his Grace And therefore if I may digress into Application while I am yet in some doctrinal Considerations I would advise First That to preserve the Sense of Religion in the general men would consider how much God standeth upon the Credit of his Goodness and that he giveth them no cause of discouragement as from him Mich. 6.3 O my People what have I done unto you wherein have I wearied you That his Commands are not grievous Mat. 11.29 1 John 3.5 That the Tryals sent by him are not above measure 1 Cor. 10.13 nor his Punishments above deservings Neh. 11.9 13. That he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 These things should be constantly in our minds for the Vindication and Justification of God from our natural Jealousies and evil Surmises that we have of his Conduct and Government Secondly I would advise poor trembling Souls that are alarmed by their own fears which represent God as an Enemy and standing at a distance from them that they would study the Name of God For surely things are known by their Names and poor disconsolate Souls are bidden Isa. 50.10 To trust in the Name of the Lord c. Now what is the Name of God Even that which he proclaimed Exod. 34.5 6 7. I am the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving iniquity transgression and sin Therefore take all his Name and meditate upon it Satan laboureth to represent God by halfs only as a consuming Fire as cloathed with Justice and Vengeance Oh no! 't is true he will not suffer his Mercy to be abused by contemptuous Sinners he will not clear the guilty though he waiteth long on them before he destroyeth them but the main of his Name is his Mercy and Goodness Take it as God proclaimeth it and see if you have any reason to have hard thoughts of God you will find that though he be an high and holy one yet he is willing to be treated with That he is great but yet good ready to receive returning Sinners if thou hast sin and misery Christ hath Compassion and Pity he is the Father of Mercies 2 Cor. 1.3 Misericors est cui alterius miseria cordi est Mercy hath its name from Misery and is no other thing than laying anothers misery to heart not to despise it nor to add to it but to help it And therefore if thou be miserable and knowest it indeed his Nature giveth a strong inclination to succour the miserable I but saith the convinced Soul there is nothing in me to be regarded the Lord telleth I am gracious and Grace doth all freely and from a self-inclination it giveth all the Qualifications he requireth but I have been long a presumptuous Sinner Why God telleth you his Name is long-suffering He that gave not the Angels one hours space for Repentance hath long delayed the Execution of our Sentence and calleth us to himself that we may escape the Condemnation of Angels But I am exceeding perverse and wicked The Lord telleth you He is abundant in Goodness I am full of fears and doubtings Still he is abundant in goodness and Truth I have abused much Mercy and can Mercy pity me The Lord telleth you He keepeth Mercy for thousands and can forgive Iniquity Transgression and Sin His Treasure of Mercy is not soon spent and exhausted no sin can exclude a willing Soul Mercy will pardon thy abuse of Mercy if thou repentest of it Thirdly To the People of God who having a clearer sense of their Duty and a larger Heart towards God than others have and so are the more troubled for the Poverty of their Graces and weakness and Imperfection of their Services than others are which may breed Bondage and uncomfortableness I would have them consider that Humility and Meekness doth still become them but not Dejection and Despondency of mind that they should ever be complaining fearful and disconsolate We have not an hard Master he hath made Joy a part of our work Phil. 4.4 He gave his Son Luk. 1.74 75. That being delivered from our Enemies we might serve him without fear in Holiness and Righteousness We should consider that he is ready to bear with failings where there is an upright heart That God accepteth what we can through Grace well and comfortably perform 'T is a general Maxim of the Gospel though spoken upon a particular occasion 2 Cor. 8.12 That if there be a willing mind it is accepted according to what a man hath not according to that he hath not That the God whom they serve in the Spirit can put a finger on the scar. Ye have heard of the Patience of Job Jam. 5.11 Ay and we have heard of his Impatience too his cursing the day of his Birth and his bold Expostulations with God But this is pass'd over in silence and his Patience commended Nothing should be a discouragement from serving chearfully so good and Gracious a God who is so ready to accept and assist us 1 Pet.
Faith and Patience we have in one place Heb. 6.12 That ye be not sloathful but followers of them who through Faith and Patience inherit the Promises They inherited the Promises that is the things Promised If we propound to our selves such a divine and noble end as those great and glorious things that are offered in the Promises we must use the means they had Faith so must we have they had Patience and we must be Patient First By Faith we are not to understand Confidence and relyance upon Gods Promises a probable humane Faith and Hope will not be sufficient but a firm adherence to Gods Word whatever falleth out we are sure to have enough in the Promise We must have Faith because the things Promised are invisible rare and excellent far above the power of the Creature to give The Promise is a firm and immutable foundation of our Hope we should rejoyce in it as much as if the thing Promised were in hand In God I will rejoyce in the Lord I will praise his Word or praise his Word 'till the thing Promised cometh to be enjoyed Faith 't is the substance of things hoped for Secondly For Patience Heb. 10.36 For ye have need of Patience that after ye have done the will of God ye might receive the Promise And we must have Patience because the things hoped for are to come and at a great distance Rom. 8.25 But if we hope for that we see not then do we with patience wait for it Besides we shall meet with many Difficulties Oppositions and Tryals all which must be overcome many things must be done many things must be suffered and we must make our way through the midst of dreadful Enemies before we can attain our End Further our Desires are vehement and we long for enjoyment which is yet to come therefore we must be patient that we may quietly wait Gods leisure Rom. 2.7 To them who by patient continuing in well doing seek for glory honour and immortality eternal life Thirdly The next Grace is Love Where there is Love there will be Labour Heb. 6.10 For God is not Unrighteous to forget your work and labour of Love 1 Thes. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Revel 2.3 4. And hast born and hast patience and for my names sake hast laboured and hast not fainted Nevertheless I have somewhat against thee because thou hast left thy first Love And Love is said to endure all things 1 Cor. 13.7 'T was Love made Christ to suffer Hunger and Weariness and to forbear to refresh himself for the good of Souls 't was Love made him endure the bitter Agonies of the Cross Love puts strength and life into the Soul addeth wings and feet to the Body spareth no pains nor cost Keep up this Grace and you have an over-ruling bent upon your hearts 2. VSE If spiritual Sloath be so great an evil let the Children of God take heed of it when first it beginneth to creep upon their Spirits As when they begin to Pray without Affection or fervour of Spirit to Meditate of divine things without any sense affection or fruit when they find it difficult to withdraw from carnal Company or vain Discourse and are hardly perswaded to return unto themselves and to consider their wayes and can freely let loose their thoughts and words to all manner of vanity and their Comfort is rather sought in the Creature than in God they can rarely speak of others but 't is in reflecting upon them rather than themselves when Reproofs grow burthensom and are not entertained as an help but as an injury when they give up themselves to carnal Sports and take a license for vain Recreations and so fly from the labours that are profitable and necessary for their Souls health their Zeal languisheth their Duties are not so frequent nor the means of Grace used with life vigour and affection but they are more coldly affected towards them a satiety and fulness creepeth upon them they do not so solicitously avoid the causes of sin begin to indulge the Body or the bodily life to have more admiring thoughts of the Honours and Pleasures and Profits of the World either neglect or quench the motions of the Spirit All these are the effects of a remiss Will or a fainting Heart that beginneth to tire in the wayes of God 3. VSE It serves to justifie God in his Judgments upon the careless and negligent though they be not grossely Dissolute and Prophane There is more Contempt of God in neglecters than you can at first be sensible of Hypocrites complain of the severity of God the rigour of his Law the grievousness of his Judgments they should rather complain of the naughtiness of their own Hearts they are convinced of more Duty than they are willing to perform and they are not willing because they follow after a few paltry Vanities which is a great dishonour to God 'T was not the austerity and rigidness of the Master in requiring Improvement that hindred the increase of his Talent but his own baseness being wedded to sensual delights They say The wayes of the Lord are not equal but their hearts are not right with God Secondly I come now to the Retortion of his vain Excuse upon himself The damned can have no just Complaint against God they are apt to murmur and lay their defects upon the rigidness of Gods Government or Gods Providence but in the issue the blame will light upon themselves even the things they alledge make against them He was convinced the Master expected Increase therefore he should have done what he could Luk. 19.22 Out of thy own Mouth I will condemn thee So 't is here mens Consciences convince them they ought not to live in Idleness and if they have a Master the thought of their Account should inforce them if not their own Inclination especially if a severe Master Grand the Sinners supposition it bindeth the Duty upon him and so he cuts his Throat with his own Sword as they said of Job Chap. 15.6 Thine own Mouth condemneth thee thine own lips testifie against thee Doct. No excuse shall serve the unfaithful and sloathful Servant at the day of Iudgment Let a Man deceive himself now and please himself with these Pretences as he will all his Excuses shall be retorted upon him and made matter of his Condemnation For the Judge is Impartial and Omniscient his Eyes cannot be blinded nay he can open your own Consciences and so overwhelm you with the Evidence and Conviction of your Sins that you shall have nothing to say As in the 22 th of Matthew The Man was speechless when arraigned But because the excusing Humour is very rife and many things serve the turn now which will not bear weight then I shall a little handle this Matter of Excusing In the general an Excuse is an Apology or vain Defence whereby the Sinner seeketh to palliate his
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren the Time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
of the same Mould To bridle the Excesses of Power the Scripture often telleth us of the Day of Judgment how the great Men of the Earth shall tremble and the Hearts of the Powerful then be appalled Revel 6.15 16 17. They shall then understand the distance between God and the Creature when his Wrath and Terrour is in its Perfection Who can stand when he is angry Psal. 76.7 'T is a wonder Men will live in a way Controversie with him and are so little moved at it No Wrath so considerable as the Wrath of the Lamb When their Mediator is their Enemy none in Heaven or Earth can befriend them Those that in the Thoughts of Men are most secure Ring-leaders to others in Sin that swear and swagger and bear down all before them and persist in their Opposition to Christ with the greatest Confidence will be found the greatest and most desperate Cowards then Now these Gallants ruffle it as if they would bid defiance to Christ and his Wayes Oh! how pusillanimous and fearful then Appear they must though they cannot abide it What Torture do they endure between these two The necessity of Appearing and The impossibility of Enduring Oh! the Great Ones then would gladly change Power with the meanest Saint Then they know what an excellent thing it is to have the Favour of God and of what worth and value Godliness is and how much a good Conscience exceedeth all the Glory of the World and what an Advantage it is to have Peace made with God 6. Not only some of all sorts or of all Nations but every individual Person In one Place the Apostle saith All of us collectivè 2 Cor. 5.10 in another Place distributivè Every one of us Rom. 14.12 Not only all but every one Not all shuffled together in gross but every one severally and apart is to give an Account of his Wayes and Actions to God VSE If these things be so That all Places shall give up their Dead and all those Nations that differ so much one from another in Tongues Rights and Customs of Living and distance of Habitation shall be gathered together into one Place and not left scattered up and down the World there are many wayes to shift Mens Courts and Tribunals they may fly the Country or bribe the Judge but there is no shunning the Bar of Christ Oh then let the Thought of this make us more watchful and serious 1. In this Judgment there is no Exemption For all summoned small and great and whether they will or no they shall be gathered together The Faithful shall willingly come as to Absolution the Wicked shall be violently halled as to Condemnation 2. There is no Appearing by a Proctor or Attorney but every one in his own Person must give an account of himself to God 3. No Denying For the Books shall be opened Revel 20.12 4. No excusing or extenuating For Christ will judge the World in Righteousness Act. 17.31 according to terms of strict Justice 5. No Appealing For this is the last Judgment No suing out of Pardon or no Time of shewing Favour For this is too late the Day of Grace is past Sinners are in termino Their Work is over and now come to receive their Wages Oh then Now let us take care that this day may be comfortable to us God's Children have more cause to look and long for it than to dread it Secondly We now come to the Segregation and there First As to Company He shall separate them one from another as the Shepherd divideth between the Sheep and the Goats In these Words there is 1. A Point intimated and implyed That Christ is represented as a Shepherd and the Godly as Sheep but the Wicked as Goats 2. There is a second Point expressed That though there be a Confusion of the Godly and Wicked now yet at the Day of Judgment there will be a perfect Separation For the First of these That Christ is represented to us under the Notion of a Shepherd So he is called Zech. 13.7 Awake O Sword against my Shepherd I will smite the Shepherd and the Sheep shall be scattered And 1 Pet. 2.25 But are now returned to the Shepherd and Bishop of your Souls First A Shepherd among Men is one that is not Lord of the Flock but a Servant to take care of them and charge of them This holdeth good of Christ as Mediator for he is God's Elect Servant the Servant of his Decrees The Flock are his not in point of Dominion Right and original Interest but in point of Trust and Charge So Christ is Lord of the Faithful as God but as Mediator he hath an Office and Service about them and is to give an Account of them to God when he bringeth them home and leadeth them into their Everlasting Fold Joh. 6.37 to 40. with 1 Cor. 15.24 25. Heb. 2.13 Behold I and the Children which God hath given me Jude 24. Now unto him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Col. 1.22 To present you holy and unblameable and unreproveable in his sight Secondly The Work of the Shepherd is to keep the Flock from straying to choose fit Pasture and good Laire for them yea not only to fodder the Sheep but to drive away the Wolf To defend the Flock is a part of his Office as David fought with the Lyon and the Bear and slew them for the Flock's sake All these concur in Christ as you may see Psal. 23.1 2 3 4. The Lord is my Shepherd I shall not want He maketh me to lie down in green Pastures He leadeth me besides the still Waters Thy Rod and thy Staff they comfort me There is guarding and feeding and defending So Joh. 10. there is Leading Vers. 3 4. then there is Feeding them Vers. 9. and Defending them Vers. 12 27 28 29. Thirdly Christ is not an ordinary Shepherd He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Shepherd Joh. 10.11 And Heb. 13.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Shepherd of the Sheep And 1 Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd When the chief Shepherd shall appear c. 1. He is the good Shepherd Other Shepherds are said to be good when they perform their Office well or quit themselves faithfully in the discharge of their Trust. But besides the resemblance in these Qualities there are certain Singularities in Christ's Office that denominate him the good Shepherd 1. A good Shepherd is known by his Care and Vigilancy If he know the State of his Flock Prov. 27.23 This Resemblance holdeth good in Christ He hath a particular Care and Inspection of every Soul that belongeth to his Flock Calleth his Sheep by Name Joh. 10.3 He hath a particular exact Knowledge of every one of them their Persons their State their Condition their Place their Countrey their Conflicts Temptations and Diseases 2 Tim. 2.19 The Lord knoweth who are his Joh.
Christ saith Venite Benedicti Come ye Blessed We should set one against the other The least thing intended in this Compellation is an Absolution from the Reproaches of the World and their Censures whether rashly vented or pronounced under a colour of Law and Church-Power They are not so ready to curse and fulminate dreadful Censures on the true Worshippers of Christ as he is to acquit and absolve them Their Redeemer in Judgment will call them Blessed and publish on the World that all the Censures of wicked Men were preposterous and perverse 2. The Term is opposed to the Sentence of the Law The Worlds Obloquy is the less to be stood upon as being the Product of Wrath Bitterness and Hatred But the Law of God that containeth in it the highest Reason in the World pronounceth them accursed Gal. 3.10 Cursed is every one that continueth not in all that is written in the Law to do them And to this Sentence we were once subject and were so to look upon our selves Ephes. 2.3 Whatever we were in the Purpose of God our Duty is to look upon what we are in the Sentence of the Law of God and so we were all of us condemned to a Curse And the Wicked that never changed Copy and Tenure lie still under that Curse as Christ himself sheweth in his Sentence on them Vers. 41. Depart ye Cursed The Curse of the Law taketh them by the Throat and casteth them into eternal torments The Devil would have that Sentence executed upon us now according to our deserts but the Judge on the Throne pronounceth us Blessed as having taken hold of the Priviledge of the new Covenant and so escaped the Curse of the Law In this term our Justification is Implyed Act. 3.19 Christ doth in effect say These my Friends and Servants deserved in themselves to be accursed and miserable for ever but I have made satisfaction to God for them and pronounce them blessed and free from all sin and misery 3. The term is opposed to their own fears Not only doth the world condemn us and Sathan urge the Curse of the Law against us as having transgressed the bonds and Rules of our duty in many cases but our own trembling hearts are ever and anon casting up many a fearful thought What shall become of us to all eternity This fear is so strong and rooted in the hearts of the godly that 't is a long time e're the Promises of the Gospel can vanquish and quell it though the Messengers of Christ come and tell them of the tender Mercies of God that there is enough in the Merits of Christ of the Priviledges and Immunities offered by the new Covenant and beseech them that they would not obstinately lift up their fears against the whole design of Christ in the Gospel yet all will not do if they can get a little peace and rest from accusations of Conscience 't is almost all they can attain unto in the world Perfect love casteth out fear 1 Joh. 4.10 But then the supream Judge before whom all must stand or fall will assure them with his own Mouth that they are Blessed and therefore they shall â—ully get rid of all disquieting and tormenting fears He shall say Tremble no more Come ye blessed of my Father 4. It noteth what God hath done for them to bring them to this estate of Blessedness Eph. 1.3 Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with spiritual Blessings in heavenly places in Christ He hath loved them and enriched them with Grace heaped many spiritual favours upon them which now they are to receive the consummation and accomplishment of Dei benedicere est benefacere when we bless God we declare him blessed when God blesseth us he maketh us blessed his saying is doing Since ye are Elected Called Justified Sanctified at the will of my Father come and freely possess your selves of all that you have hoped longed and waited for Secondly Of my Father 1. In this expression he pointeth at the fountain cause of all our Happiness the beginning of our Salvation was from an higher cause than our own holiness yea than Christs Merit from the Favour and Blessing of God the Father He was the principal efficient cause and ultimate end of the work of our Redemption and the Saints Blessedness Christ as Mediatour is but the way to the Father John 14.6 It is the Father appointed Christ gave him to us Joh. 3.16 gave them to Christ Joh. 17.6 and in time brought them to close with his Grace Joh. 6.44 It is the Father that prepared this Kingdom for them before the Foundation of the world they are the Fathers chosen ones those whom the Father loveth 2. This expression shews how the divine Persons glorifie one another As the Spirit glorifieth the Son Joh. 16.14 so here the Son glorifieth the Father and referreth all to him he doth not say My redeemed ones but Ye blessed of my Father they are not less beloved and blessed by the Father than by the Son who redeemed them Blessed in the Fathers love who elected them gave them to Christ sent Christ and accepted his Ransome declared his will in willing their glorification II. The Invitation in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both have their emphasis and proper signification the one signifieth our Entrance upon the glorified estate the other our everlasting Possession of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come to the wicked he saith Depart but to the Saints Come As the quintessence of all Misery lyeth in the one so the Consummation of all Blessedness in the other He had said before Math. 11.28 Come to me all ye that are weary and heavy laden and I will give you rest But that was but an Acquaintance at a distance and some remote service we were called unto but now Come into my Heart my Bosom my Glory Our nearest Communion with Christ is not till we be translated into Heaven Come draw near to me be not afraid of my Majesty this was it the Saints longed for and now they enjoy it When shall I come and appear before God! saith Holy David Psal. 42.2 You that had an Heart upon my first Invitation to come to me and seek after me in the Kingdom of Grace come near to me now in the Kingdom of Glory The Godly do not so much desire to come near to Christ as Christ desireth to come near to them Where have you been all this while Come come I am ready to receive you you are welcome Guests to me We have been too long asunder Oh! How ravishing will this be to every gracious Heart that loved and longed for this Day 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhâ—rit Our happy and blessed Estate we have and hold by Inheritance 1 Pet. 3.9 Ye are called to Inherit a Blessing That noteth a Tenure free full and sure This Heritage 1. Is Free We do not possess it as Bond-men or Servants
't is a more blessed thing to give than to receive It cometh nearest the Nature of God So Christ himself went about doing Good and healing all that were oppressed And by Helpfulness to others we do very much resemble Christ. I cannot exclude this since Mercy is mentioned only IV. A Fourth Doubt is this That all cannot express their Love and Self-denyal this way some are so very poor and miserable I Answer 1. All must have that Faith which will work by Love Gal. 5.6 For in Jesus Christ neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love And Self-denyal which some way or other must be expressed Matth. 16.24 Then said Jesus unto his Disciples If any Man will come after me let him deny himself and take up his Cross and follow me By denying the Ease of the Flesh if not the Interests of it to be serviceable in their Place whatsoever it be 2. Though some be so needy themselves that they cannot cloath the Naked or feed the Hungry yet they may visit the Sick resort to such as are in Prison Every one in some kind or other may be the Object of his Neighbours Charity so may every one be either the Instrument or Agent in the doing of it The Rich may stand in need of the Help or Prayers of the Poor and the Poor of the Bounty of the Rich. If we have an Heart to part with all for Christ we have that Faith which will carry away the Price of Gospel-Priviledges All must have such a Value for Christ see such an Excellency in the World to come that they have an Heart and Disposition to part with all rather than quit the Profession of the Gospel or neglect the Duties thereof Matth. 13.44 45. These things premised I come now to observe these Points First That at the General Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works For Christ produceth Works both in the Sentence of Absolution and Condemnation Secondly That Christ hath so ordered his Providence about his Members that some of them are exposed to Necessities and Wants others in a Capacity to relieve them Thirdly That Works of Charity done out of Faith and Love to Christ are of greater weight and consequence than the World usually taketh them to be Other Points may be raised but to these Three all the rest may be reduced 1. That at the general Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works Of the Wicked there is no doubt but that they shall receive according to their Works they stand on their own Bottom their Works deserve Punishment their Doom and Sentence is justified by their Works But for the Godly 't is also true that Life Everlasting shall be awarded Secundum opera non propter Opera Not that this Kingdom is by Right due to us for our Works but the Righteousness of the Sentence is manifested by producing our Works This will appear if we consider 1. The Business Scope or End of the Day of Judgment 2. The Respect of Good Works and how far they are considered First The Business of that Day is not only to glorifie God's free Love and Mercy but also his Holiness rewarding Justice and Truth Then God will not only glorifie the Riches of his Glorious Grace in the Electing of his People out of his Love and Favour to them without any thing considered in them Come ye Blessed of my Father The first Cause of our Salvation is made the Blessing of the Father But also his Remunerating Justice Veracity or Truth This maketh for our purpose now 1. His Holiness The Holy God delighteth in Holiness He will now manifest it in the Sun the Estimation he hath of the Holiness of his People The Veil is taken away Now 't is made matter of Sense 'T is a Delight to him Christ mentions their Graces and Services as things which are pleasing and acceptable to him Psal. 5.4 Thou art not a God that hast pleasure in Wickedness But he hath pleasure in the Holiness of his People The Upright are his Delight and as such will he speak of them and commend them and represent them to the World 2. His Remunerating Justice The Justice of God requireth that there should be different Proceeding with them that differ among themselves that it should be well with them that do well and ill with them that do evil That every Man should reap according to what he hath sown whether he hath sown according to the Flesh or the Spirit and the Fruit of his Doings be given into his Bosom Therefore those whom Christ will receive into Everlasting Life must appear Faithful and Obedient For then Christ will Judge the World in Righteousness Act. 17.31 3. That he may shew his Veracity and Faithfulness The Faithful God will make good his Promises and reward all the Labours and Patience and Faithfulness of his Servants according to his Promises to them If his Promises take notice of Works his Justice will God is not unfaithful or unrighteous to forget your Work and Labour of Love which you have shewed to his Name Heb. 6.10 Secondly The respect of Good Works and how far they are considered 1. They are Perfectional Accomplishments Those that have done them are lovely Objects in his Sight as being conformed to his Nature and Pattern Can we imagine that God should bid the Saints love one another for their Holiness and count them the Excellent Ones of the Earth Psal. 16.3 how poor and despicable soever they be as to their outward Condition and that he himself should not love them the more We that have but a drop of the Divine Nature hate impure Sinners Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.8 And we find a Complacency and Delight in the Good And can we imagine without a manifest Reproach to him that God should be so indifferent to Good and Evil and that the Saints should not be more lovely in his Sight for their Holiness Therefore the more lovely the more endeared Objects to their Redeemer 2. They are Qualifications to make them capable of his Remunerating Justice There is in God a threefold Justice First His strict Justice Secondly His Justice of Bounty or free Beneficâ—nce and Thirdly As Judging according to his Gospel-Law of Promise 1. He may be said to be strictly Just when he rewardeth Man according to his perfect Obedience yet no Obedience though never so perfect can bind him to reward Man or Angel 2. He is Just by way of Bounty when he rewardeth a Man capable of Reward though not in respect of his perfect Righteousness in himself yet because he is some way righteous in respect of others that are unrighteous So 't is said 2 Thess. 1.6 7. 'T is a righteous thing with God to recompense Tribulation to them that trouble his Saints And to
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
Page 133 Hell a state of Torment as well as a state of Death Page 193 Hell a State of Torment and Place of Torment Page 193 The greatness of the Torments of the damned Page 207 Torments of the Body what they shall be Page 206 Torments of the damned why eternal Page 208 Eternity of Hell Torments consistent with Gods Iustice. Page 194 Few believe the Torments of Hell Page 195 Trimming of Lamps what it signifies in the Wise Virgins Page 40 What it signifies in the Foolish Virgins Page 40 Who do not trim their Lamps Page 41 Trade what it is to trade with our Talents Page 90 In trading for God our Returns must carry proportion to our Receipts Page 94 Reasons of it Page 95 Cautions in judging of our Returns in Trading Page 94 U. UNion of Believers with Christ represented by Marriage-Union Vid. Marriage Page 56 The Benefits of Union with Christ. Page 57 Virgins Visible Professors why so called Page 3 Virgins foolish why many have great confidence of their good Estate that shall be found foolish Virgins at last Page 45 Visible Church the State of it in this World Page 4 W. WAtching spiritual what it is Page 72 Watching as it respects our present state to avoid sin and do good considered Page 74 75 Reasons why we should watch to avoid sin Page 73 Watching unto Prayer in Prayer after Prayer what Page 75 Watching as it respects the future State opened Page 75 Who are to watch Page 78 Reasons why we should watch Page 77 The Causes of it Page 73 How long we are to watch Page 78 The Blessing promised to watching Page 78 The danger of not watching Page 78 Means to help to Watchfulness Page 79 Wisdom of Christ Divine and Humane explained Page 143 Wisdom Spiritual wherein it lyes Page 22 Wonder a great Wonder that any should reject the Christian Faith Page 136 214 And that any should embrace it and live sinfully Page 137 214 Three Causes of it Page 137 The Reward of the Righteous at the day of Iudgment shall be matter of wonder to them Page 183 The Reasons of this wonder Page 183 Work Christ appointed every man his work at his departure Page 84 How good Works must be performed Page 180 The Godly described by their fruitfulness in good Works Page 206 Comfort to sincere Christians from their good Works Page 180 The doing some good Works cannot excuse men for the omission of others Page 180 The respect of good Works to the future sentence Page 178 Works assigned as a Reason of the Sentence of Absolution at the last day Page 174 Works at the last day produced as an Evidence of Faith Page 175 Trusting in Works very natural but very dangerous Page 179 Works are not the moving Cause to incline God to give us Christ. Page 179 Nor the Instrument of applying the Merits of Christ. Page 180 Yet no man can maintain his Comfort without them Page 182 Worm that never dyes what it is Page 206 Wrath of God the greatness of it Page 207 Some Instances of it Page 208 FINIS A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on the 25 th of MATTHEW  Chap. Vers. Pag. EXodus 34 5 6 7. 112 Job 11 20. 47 Psalm 32 31. 13 141 3. 79 Proverbs 3 16. 199 19 15. 28 26 9. 121 Ecclesiastes 10 2. 14 Isaiah 30 33. 192 Jeremiah 17 11. 207 Hosea 2 19 20. 59 Zechariah 11 17. 131 Matthew 6 3. 183 11 23. 130 26 45. 26 28 10. 187 188 Luke 13 7. 206 Acts 20 21. 14 24 10. 7 Romans 2 12. 159 9 11. 200  22. 199 1 Corinthians 3 8. 107 2 Corinth 11 2. 3 Ephesians 2 10. 14 4 18. 12 6 8. 107 Colossians 1 24. 36 2 Thessalon 1 9. 149 2 Timothy 2 12. 66 Titus 1 16. 14 2 12 13. 42 Hebrews 2 11. 187 6 12. 119 8 10. 13 10 22. 22 James 3 16 17. 93 1 Peter 1 3. 172  7. 104 2 Peter 1 4. 12  7. 186 3 11. 40  14. 42 1 John 2 16. 74 Revelations 20 12. 102 21 8. 209 ERRATA in the Sermons on the 25 th Chap. of St. Matthew The Reader is desired to Correct these following Errors with some others less material which have been occasioned by the faultiness and Imperfection of the transcribed Copy PAge a. line 51. for thus read as l. 52. for grew r. drew l. 53. r. so he was ib. for to r. from p. 4. l. 39. r. meant of p. 12. l. 51. dele of p. 18. l. 8. for never r. neither p. 21. l. 31. r. not to waste it l. 49. for Transfiguration r. Presignation p. 22. l. 43. for Wisdom is r. Rectum est p. 47. l. 56. r. hope of p. 48. l. 43. r. profession and l. 44. dele without that l. 45. dele should l. 46. r. Now these Temporaries p. 51. l. 19. for that we might r. but we must l. 36. r. in the names of their little ones avouch God to be their God p. 55. l. 48. dele 3. p. 57. l. 9. for name r. terms p. 59. l. 46. r. he comes p. 63. l. 56. r. would not now die p. 66. l. 13. r. if he were not heard and l. 61. for assigneth r. ascribeth p. 67. l. 25. for beareth r. leaveth l. 26. for thereto r. on them p. 69. l. 8. r. ever be l. 34 35. dele not fully p. 70. l. 16. for indefinitè r. distinctè p. 71. l. 3. for separate r. despise l. 5 6. for promote r. promise p. 76. l. 8. r. they both see things future and things future with clearness and certainty l. 11. r. the light of Faith l. 16. for design r. Decree ib. for they are r. that Decree is p. 79. l. 6. after Judge adde before they are ready to be judged p. 81. l. 50. for commutative r. cumulative p. 82. l. 47. for Duty r. Entity p. 84. l. 33. dele and undertakes p. 92. l. 9. for is r. as p. 94. l. 15. dele mans l. 38. after boldeth adde Crescentibus donis crescunt rationes donorum Gregory p. 97. l. 24. for Ministry r. Minister p. 104. l. 53. for Fruits r. Smells l. 53 54. for Pleasure consists r. And lastly p. 105. l. 17. r. delight to meet them l. 25. for This r. His p. 114. l. 47. dele by their failing p. 117. l. 48. dele no p. 121. l. 61. r. a sleight Eye p. 124. l. 27. for Many r. Man l. 41. dele First l. 42. dele Who p. 127. l. 4. dele or p. 141. l. 35. for of r. at ib. after coming dele l. 40 41. for Soul and Body r. humane Body p. 146. l. 18. for with r. without l. 39. r. bonum p. 155. l. 26. r. You have no cause l. 29. r. The wayes of God are condemned p. 163. l. 28. for lively r. live l. 44. for Comforts r. People p. 172. l. 47. r. of the Inheritance of the Saints p. 179. l. 20. for because r. besides p. 184.
your Birth and Education If you had been born among Heathens you had been liable to their Darkness The Statutes of the Lord are right rejoicing the Heart Psal. 19.10 Secondly Now we come to speak to the Second Head of Christian Doctrine What is to be known concerning Jesus Christ. I shall not wander and digress from the Circumstances of the Text. Here are three things offered to our consideration First That he is sent Secondly That he is Jesus or a Saviour Thirdly That he is Christ or an anointed Saviour First That he is sent I in part opened this in the Explication now I shall open it more fully It implieth 1. Christ's Divine Original he was a Person truly existing before he came into the World as a Man must be before he is sent he came forth from God Gal. 4.4 When the fulness of Time was come God sent forth his Son made of a Woman made under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is a double Compound Sent forth from God Jesus Christ was in the Godhead to note his intimacy and familiarity with God he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 The only begotten Son of God which is in the Bosom of the Father he hath declared him He is not only legatus à latere from the Side of God but from the Bosom of God so Equals and dear Friends are admitted into the Bosom Therefore he is said to come forth from God John 16.30 Not only to note the Authority of his Message but the Quality of his Person he came from out of the Godhead No inferior Mediator could serve the turn such an Errand required a God himself nothing but an infinite Good could remedy an Infinite Evil. Sin had bound us over to an Eternal Judgment and nothing could counterpoise Eternity but the Infiniteness and Excellency of Christ's Person He that came on such an Errand must needs be God both to satisfy God and to satisfy us God could not be satisfied unless his Sufferings had received a value from his Person to satisfy God offended there must be a God satisfying for the Offence therefore his Blood is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood The Satisfaction must carry proportion with the Merit of the Offence a Debt of a Thousand Pounds is not discharged by two or three Brass Farthings Creatures are Finite their Acts are due and their Sufferings for one another if they had been allowed would have been of a limited Influence Merit is above the Creature no Act of ours can lay an Engagement upon God 1 Sam. 2.25 If a Man sin against another the Judg shall judg him but if he sin against God who shall intreat for him The Judg may accord a Difference between Man and Man and one Man may make Satisfaction to another but to take up Matters between us and God a Person must be sent out of the Godhead it self So to satisfy us he had need be able to grapple with Divine Wrath that would undertake our Cause he was not only to undergo it but to overcome it The Creature would never have been satisfied if he had perished in the Work if our Surety were kept in Prison and held under Wrath and Death we should have had no assurance that the Debt was paid Acts 17.31 Whereof he hath given Assurance to all Men in that he hath raised him from the Dead Christ's Resurrection is our Acquittance and Discharge John 16.10 Of Righteousness because I go to my Father and ye see me no more Well then we see the Reasons why a Person of the Godhead is imployed in this Work you need not doubt but that it is accomplished to the full since it is in the Hands of such an able Surety Besides it sheweth the greatness of our Sin and Misery that a Person of the Godhead must be sent to rescue us Sin fetched the Son of God from Heaven and if we subdue it not it will sink us into Hell 2. It implieth his distinct Subsistence that Christ is a distinct Person from the Father for he that sendeth and he that is sent are distinguished Mark I say it implieth Distinction but not Inferiority against the Arrians Persons equal by mutual consent may send one another as we see among Men and Christ was equal with God Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God he might take that Honour upon him without usurpation Now this sending is ascribed to the Father as John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. and in other places Partly because the Father in those Places is not taken personally but essentially for the Decree of the Father is the Decree of the Son and Spirit they are one in Essence and one in Will their Actions are undivided partly because this peculiar personal Operation is especially ascribed to the first Person the Father is said to send and the Holy Ghost to qualify and fit him It is ascribed to the Father he sent the Spirit to accomplish it to God the Son who took humane Nature and united it to his own Godhead to the Spirit of God who formed and sanctified and furnished it with Gifts without measure In the 〈◊〉 of Salvation the Original Authority is made to reside in God the Father So that here is a sensible Argument to confirm the Doctrine of the Trinity Christ was sent one of the Persons took Flesh by order and appointment of the whole Godhead The Distinction of the Persons is by this discovered Heb. 1.5 6. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son And again when he bringeth in the first-begotten into the World he saith And let all the Angels of God worship him 3. It implieth the Incarnation of Christ Sent into the World John 10.36 So Gal. 4.4 God sent forth his own Son made of a Woman Christ's sending doth not imply change of Place but assumption of another Nature Now this was necessary otherwise Christ neither ought to nor could suffer Justice required that the same Nature that sinned should be punished If he had not been made of a Woman he could not be under the Law the Duty or the Penalty of it Gal. 4.4 He was made of a Woman made under the Law Our Sin was not to be punished in Angels or in any other Creature that had not sinned nor in Man made out of nothing or out of a piece of Earth or out of the Dust as Adam God might have made Christ true Man out of that Matter but he was made of a Woman one that was of our Blood of the same Nature and Essence with them that sinned Our Saviour was not to be a Sinner but partaker
as our Surety he is to receive a Law Secondly Let us consider the VVords in the Moral Sense and Accommodation and then in this Plea which Christ maketh when he was about to die we may observe these Circumstances 1. What he says I have glorified thee 2. Where Vpon Earth 3. How I have finished the Work thou hast given me to do Doct. They that would die comfortably should make this their great Care to glorify God upon the Earth and finish the Work which he hath given them to do in their several Stations and Relations Here I shall shew I. What it is to glorify God upon the Earth c. II. Why this should be our chief Care III. That when we come to die this will be our Comfort I. What it is to glorify God upon Earth c. Here First Quid What it is to glorify God Secondly Vbi Vpon the Earth Thirdly Quomodo By finishing the Work which he hath given us to do First Quid I have glorified thee God is glorified actively and passively 1. Passively which noteth the Event which cometh to pass by the Wisdom and over-ruling of God's Providence and so all things shall at length glorify God in the Event Psal. 76.10 Surely the Wrath of Man shall praise thee In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep Holy-day the fierce endeavours of his Enemies do but make his Glory the more excellent So our Lye and Vnrighteousness may commend the Truth and Mercy of God Rom. 3.5 7. Pharaoh was raised up for God's Glory As the Valour of a King is discovered by the Rebellion of his Subjects the Skill of the Physician by the desperateness of the Disease But this is no thanks to them but to God's Wise and Powerful Government it will not lessen their Fault and Punishment A wicked Man may say in the end I have been an Occasion that God hath been glorified 2. Actively we glorify God when we set our selves to this Work and make this our End and Scope that we may be to the praise of his glorious Grace Some learn their School-fellows Lessons better than their own they would have God glorified but look to others rather than to themselves We would have God glorified but do not glorify him are more careful of Events than Duties We are ready to ask Lord what wilt thou do for thy great Name but do not consider our own Engagement How shall I glorify God But what is it thus actively to glorify God Answ. 1. To acknowledg his Excellency upon all Occasions Psal. 50.23 He that offereth Praise glorifieth me Praising him for his Excellencies and declaring the Glory of his Attributes and Works is one way of glorifying him God's glorifying of us is effective and creative ours declarative and manifestative he calleth the Things that are not as though they were but we do no more but say things to be what they are and that far below what they are We declare God to be what he is and are a kind of Witnesses to his Glory He is the efficient and sole Cause of all the good that we have and are and bestows something upon us which was not before This declaring the Glory of God is expressed by two words Praise and Blessingâ— Psal. 145.10 All thy Works shall praise thee O Lord thy Saints shall-bless thee Praise referreth to his Excellency Blessing to his Benefits both must be done seriously and frequently and with a deep impression of his Goodness and Excellency upon our Hearts Every Address we make to God tendeth to this that God may have his due praise understandingly and affectionately ascribed to him Repentance and broken-hearted Confession giveth him the Praise of his Justice the exercise of Faith and running for Refuge to the Grace of the Gospel doth glorify his Mercy Thanksgiving for Benefits received his Benignity and Goodness petitioning for Grace his Holiness 2. By a perfect Subjection and Resignation of our Wills to his Will It is Work glorifieth God more than Words Verbal Praises if destitute of these they are but an empty prattle Job 31.20 If his Loins have not blessed me and if he were not warmed with the Fleece of my Sheep So 2 Thess. 1.11 12. Wherefore also we pray always for you that our God would count ye worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of Faith with Power That the Name of our Lord Jesus Christ may be glorified in you and you in him Many speak good Words of God but their Hearts are not subject to him 〈◊〉 the Devil carried Christ to the top of an high Mountain but with an intent to bid him throw himself down again So many think to exalt God in tâ—eir Professions and Praises but they dishonour him in their Lives God is most glorified in the Creatures Obedience and submission to his Laws or Providence 1. To his Laws when we study to please him in all things Col. 1.10 That ye may walk worthy of the Lord unto all pleasing being fruitful in every good Work and increasing in the Knowledg of God It is a great Honour to a Master when his Servants are so ready and willing to please him I say to one Go and he goeth to another Come and he cometh to my Servant Do this and he doth it Mat. 8.9 It is said of Abraham God called him to his Foot Isa. 41.2 He went to and fro at his command If God said Go out of thy Country Abraham obeyed 2. To his Providence It is an honour to him when we are contented to be what God will have us to be and can prefer his Glory before our own Ease his Honour before our Plenty And so it was with Christ John 12.27 28. Now is my Soul troubled and what shall I say Father save me from this Hour but for this cause came I to this Hour Father glorify thy Name that satisfied him so God might be glorified So Paul Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death As a Traveller takes the Way as he findeth it so it will lead him to his Journeys end We must be as a Die in the Hands of Providence whether the Cast prove high or low we are still upon the Square 3. We glorify God rather by entertaining the Impressions of his Glory upon us than by communicating any kind of Glory to him and so we glorify him when we grow most like him when we shew forth his Vertues 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar People that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Children of God are a Glass and Image wherein the Perfections of God are visibly held forth his Perfections are stamped upon us that all that see us may see God in us But alas most of us are but dim Glasses shew forth little
our Sins This had its rise from the Grace and Mercy of the Father But let us see what the Father doth in the Business of our Redemption that we may with comfort look upon Christ as a constituted authorised Mediator by the Decree and Counsel of Heaven 1. As the Supream Author it was the Father's Contrivance and Motion to Christ to regard the Case of Sinners I look and there is no Intercessor I see there is none fit to go between fallen Man and me Son you shall take their Case in Hand And therefore he is said to give Christ John 3.16 God so loved the World that he gave his only begotten Son In the purpose of his Thoughts to send Christ Gal. 4.4 When the fulness of the Time was come God sent forth his Son made of a Woman I shall open it in the next Verse To sanctify him John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. to consecrate him for the great Work of Redemption as when a thing is set apart for Divine Uses and Purposes it is said to be sanctified so was Christ sanctified when he was set apart for the Work of Redemption Nay to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from those who give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad Seal of Heaven So Heb. 10.5 A Body hast thou prepared for me And Vers. 7. Lo I come in the Volume of the Book it is written of me to do thy Will O God as if God had set down in a Book a Dâ—aught and Model of his Designs and then shewed it to Christ. 2. As the Supream Cause in whom Divine Power was eternally resident he assisteth Christ in the accomplishment of this Work and qualifieth him for his Office with Power and Mercy Christ in his own Person would shew us the Fountain from whence all Mercies do arise Psal. 45.7 He was anointed with the Oil of Gladness above his Fellows the Father is not only said to beget him but to anoint him His compassionate Spirit he received from the Holy Ghost Luke 4.18 The Spirit of the 〈…〉 on me because the Lord hath anointed me to preach the Gospel c. God gave him tenderness and bowels to poor broken-hearted Sinners So for Power and Strength John 5.19 The Son of Man can do nothing of himself as separate and distinct from the Eather not out of any weakness but because of the Unity of the Essence as God and on the foederal Agreement as Mediator 3. As Supream Judg he appointeth his Sufferings and the measure of the Satisfaction he was to make Acts 4.28 To do whatsoever thy Hand and thy Counsel determined before to be done Whatever Men did to him it was by his Hand and Counsel We must look to an higher Court from God's Providence to God's Decree If it had been done without his knowledg and consent nothing would have been done for our Salvation Him being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel of God ye have taken Acts 2.24 a word taken from Alms to Beggars We wanted a Price for our Redemption and God gave it out of his own Treasury Rom. 4 ult He was delivered for our Offences a Metaphor taken from a Judg who delivereth up the Malefactor into the Hands of the Executioner Christ was delivered by God as our Surety one that by his Decree was to be responsible to his Justice for Man's Sin The Father was to reward him for this by raising him from the dead and to give him leave to return to his own Glory therefore he asketh leave to return to Heaven Vers. 5. And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was After the Price and Ransom was paid the Father was to give Christ a Power to rise from the Dead and to go into Heaven There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ had Power in himself and leave from the Father till the Father should declare himself to be satisfied Christ was not to be dismissed from Punishment Our Surety was not to break Prison but honourably to be brought out by the Judg for this was the Assurance God would give the World Acts 17.31 He will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead It is not only an Effect of the Divine Power but an Act of Divine Justice And being raised up he is to be crowned with Glory and Honour as having abundantly done his Work for the Salvation of Creatures Heb. 2.9 We see Jesus for the suffering of Death crowned with Glory and Honour The Father's Heart was so taken with it that he honoureth Christ for this Reason And again he giveth Power and Authority to save Sinners Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins He hath raised him up to be a Prince of Salvation Here is the end of all that Christ as Mediator might be in a Capacity to bring Souls to Heaven And in this Work there is a constant co-operation of the Divine Power 1 Cor. 1.30 Of God he is made to us Wisdom and Righteousness and Sanctification and Redemption All the Emanations of Grace come originally from the Father in and through Christ to all his Members Vse 1. Comfort What would have become of us if the Father himself had not found out such a Remedy God had Power to punish Sins in our own Person he needed no Mediator To save Sinners is not proprietas divine naturae but opus liberi consilii it dependeth on God's Appointment and if Christ had been a Mediator only by the Vote of the Creature he might have been refused Exod. 32.33 Whosoever hath sinned against me him will I blet not of my Book These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose when we go to God we may offer a Mediator authorized by himself thou hast sent thy blessed Son to be a Mediator for me 2 Epist. John 9. He that abideth in the Doctrine of Christ he hath the Father and the Son You may urge it upon your Fears and Suggestions of Satan God is not only the wronged Party but Supream Judg it is no matter what Satan saith or your own Hearts say if the Lord hath said he will accept Sinners in Christ. Rom. 8.33 34. Who shall lay 〈◊〉 thing to the charge of God's Elect It is God that justifieth who is he that condemneth It is Christ that died Who can condemn Satan may say I can and Conscience I can God whose Act is Sovereign doth acquit God hath so great an interest in Christ that he can deny him nothing John 14.31 That the World may
Chain must be broken the Son cannot die for them whom the Father never elected and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed Reasons 1. From the Unity of Essence they are one and if any Person be interested in them all must otherwise Men might be beholden to Christ that were never beholden to the Father nor the Spirit They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Essence and of equal Dignity none shall be beholden to one that are not beholden to the other It is very notable that when Christ speaketh of his own Flock and the Certainty of their Conversion and the Sureness of their Estate he saith John 10.27 28 29 30. My Sheep my Voice and I know them and they follow me And I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's hand I and my Father are one He is greater than all greater than me as Redeemer If I acknowledg them for mine they must have Grace and cannot miscarry We are two Persons but one God he is a joynt-Joynt-Cause working together with me one in Power one in Counsel 2. From the Unity and Agreement in Will and Design They are one and agree in one The Persons are resolved to glorify one another In Man's Salvation the Father will have the Honour of Electing that the Son may have the Honour of Purchasing and the Spirit the Honour of Sanctifying It is said of the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And Christ faith John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Son came into the World to make good the Purposes of the Father John 8.50 I seek not my own Glory and the Son sendeth the Spirit God sendeth the Son and the Spirit anointeth Christ Acts 10.38 God anointeth Jesus of Nazareth with the Holy Ghost and with Power There is a perfect Agreement mutual Missions between them Vse 1. To condemn them which put asunder those Operations which God hath joyned together the Arminians in Doctrine the common People in Practice 1. The Arminians in Doctrine by dividing Christ from Election or Election from Christ as if Christ were to die for those that were never elected and chosen to Life equally as for those that were or as if he expected Glory from and designed Salvation unto all alike These trouble the Links of the Chain of Salvation how can it be said All thine are mine and mine are thine when God would never own them and the Spirit would never sanctify them 2. The common People that sever the Election of God and Redemption of Christ from the Sanctification of the Spirit They say Christ dyed for them when there is no Evidence of it or that God loveth them when there are no Fruits of his Love The Fruit of the Father's Love is sending of the Spirit and he that hath not the Spirit of Christ is none of his Rom. 8.9 If God had chosen thee thou wouldst be sanctified Sanctification it is as it were an actual Election John 15.19 Because I have chosen you out of the World therefore the World hateth you As by Election we are distinguished from others in the Counsel of God so by Sanctification we are actually set apart If Christ had dyed for thee thou wouldst have the whole Fruit of his Purchase Ephes. 5.25 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Vse 2. Information how Believers come to be possessed of such excellent Priviledges All that are God's are Christ's and all things that are Christ's are ours by Faith There is the same Communion between Us and Christ as there is between Christ and God 1 Cor. 3.23 All are yours for you are Christ's and Christ is God's We have it from the Father's Love by the Son's Purchase Christ was God's natural Heir he made a Purchase that he might adopt Heirs and take them in with himself by Faith we are taken in We may say between us and Christ All mine are thine and thine are mine I am my Beloved's and he is mine Cant. 2.16 Vse 3. To shew us the Comfort of the Faithful God and Christ have an equal Interest in them the Father loveth them as Christ's as his own Christ careth for them as the Father's as his own 1 John 1.3 Our Fellowship is with the Father and with his Son Jesus Christ. God made the Elect Members of Christ's Body that he might redeem them Christ made them Children of his Family that he might love them The Father saith They are mine the Son saith They are mine the Power of God issueth through Christ for their Salvation 2 John 1.9 He that-abideth in the Doctrine of Christ he hath the Father and the Son We may expect the Fruits of Elective Love and the Fruits of Christ's Purchase Two are better than one we have the Father to love us the Son to redeem us the Spirit to sanctify us and bring us to God It is a great Advantage John 16.27 The Father himself loveth you When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 The King's Heart was towards Absalom We have more Confidence to speed in our Prayers He loveth us for his own sake and for Christ's Christ hath satisfied the Justice of God and God is reconciled we have more boldness of Access to him we need not fear his Justice we have a double Claim and may lay hold with both Hands 1. We have God on our side who is the Supream Judg the offended Party the first Cause and Fountain of Blessing 2. By Christ we have a near Relation to God We are Christ's more than Angels they are Ministring Spirits not the Spouse of Christ's Bosom nor Members of his Body God hath given us to him as he brought Eve to Adam we are near to God John 14.20 I am in my Father and you in me and I in you as a Woman married to the King's Son by the King's Consent The whole Blessings of Christ's Purchase are ours we have God in our Nature working Righteousness making Atonement meriting Blessedness sending the Spirit as purchased by him And I am glorified in them So we render it that it may lye indifferent to any Sense tho the Word properly signifieth I have been glorified in them It relateth not only to their past present but future Endeavours for Christ's Glory But how was Christ glorified by his Disciples Answ. First Passively as he glorifieth himself in them by comforting refreshing their Hearts doing good to Persons so despicable and unworthy and manifesting the Riches of his Glory
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
Patern or Exemplar of it As we are one The Explicatory Questions are two I. What kind of Unity this is that is prayed for II. Under what respect it is prayed for in this place I. What this Unity is How one One in Judgment or one in Heart or one Body knit together with the same Spirit I answer All these For consider for whom Christ prayeth for the Disciples o◠that Age and principally for the College of the Apostles now saith he Let them be one There is a double Unity Mystical and Moral 1. Mystical Union is the Union of Believers with Christ the Head and with one another with Christ the Head by Faith and with one another by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it agreeth with the Letter of this Place nay with the Meaning This Union of Believers in the same Body is often compared with the Mystery of the Trinity and it is elswhere expressed by one Body as Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God a place full to this purpose where all Believers in regard of their Union with the Head and with one another are set forth as one Body governed under one Head by one Spirit by which they increase and grow up till they come to such a kind of Unity as is among the Divine Persons I cannot exclude this because where Christ's Prayers are indefinite it is good to interpret them in their full latitude and according to the extent of his Purchase And yet I think this is not principally intended because as I said Christ chiefly prayeth for the Apostles and Disciples of that Age not for the Church Catholick or Universal 2. There is a Moral Union and that is two-fold 1. Consent in Doctrine 2. Mutual Agreement and Concord of Affection As it is said of the Church Acts 4.32 The multitude of them that believed were of one Heart and one Mind One Heart that noteth Agreement in Affection and one Mind Agreement in Judgment for both these doth Christ pray 1. Let them be one in Doctrine and Judgment Christ had intrusted them with the weightiest Affair the Sons of Men are capable of with the promulgation of the Gospel a Doctrine which Christ brought out of the Bosom of the Father and gave it to the Apostles and they to the Church and Christ obtained that which he prayed for There is such an exact consent and harmony between the Doctrine of the Apostles that is a sufficient Foundation for the Faith and Unity of the Church For the Faith of the Church 1 Cor. 15.10 11. I laboured more abudantly than they all yet not I but the Grace of God which was with me Therefore whether it were I or they so we preach and so ye believed We have no cause to stumble and take offence at the Doctrine delivered by the Apostles tho God used several Instruments of different Gifts and Opportunities of Service yet all were conducted by an Infallible Spirit So we preached all of us c. So for Unity and Concord in the Church Ephes. 4.3 4 5. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace There is one Body and one Spirit even as ye are called in one Hope of your Calling One Lord one Faith one Baptism c. 2. Let them be one in Heart and with joint consent carry on this great Charge that is committed to them So did the Apostles by unanimous consent divide their Labours for the Edification of the World and kept a Fellowship among themselves Gal. 2.9 They gave to me and Barnabas the right hand of Fellowship that we should go unto the Heathen and they to the Circumcision with such Concord and Agreement was this great Work managed between them For all this did Christ pray And this suiteth with the Patern in the Text As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption so between the Apostles in carrying on the Doctrine of Redemption II. In what manner doth Christ pray for it Here some take this only as a new Petition different from the former he had prayed for Preservation now for Unity But there is a causal Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken specificativè keep them by making them one the Safety of the Church dependeth much upon the Unity of it Or terminativè keep them that they may be one I had intended because of the necessity of the Matter to have spoken of the Union of the Church with Christ and then with one another But because he chiefly prayeth for the Apostles tho others are not excluded and because the Union of the Church as one Body animated with the same Spirit will fall under discussion in Vers. 21 and 23. I shall adjourn it to that place Only now I shall Observe 1. Obs. How much Christ's Heart is set upon the Vnity and Oneness of his Members Here he prayeth for the Apostles in Vers. 21. he prayeth the same for all Believers Upon this Occasion let us see how much it was in the Aim of Christ. 1. Therefore was he Incarnate He united the Divine and Humane Nature in his own Person that he might unite us to God by himself and with one another God and Man had never been one in Covenant if they had not first been one in Person The Hypostatical Union maketh way for the Mystical It was the main End of Christ's coming into the World Ephes. 1.10 That in the fulness of Time he might gather together in one all things in Christ. The Angels and blessed Spirits and the Saints in all Nations have Communion with us in Christ under the same Head He would gather the Elect rational Creatures into a Body one with God in Christ Saints and Angels As all the Heads of a Discourse are summed up in the conclusion so Christ would draw all into one Body He took a Natural Body that he might have a Mystical Body Christ would not only leave us the Relation of Friends and Brethren but Fellow-Members He would gather together all into one not only into one Family but into one Body Brothers that have issued from the same Womb that have been nursed with the same Milk have been divided in Interests and Affections and defaced all feelings of Nature Cain and Abel Jacob and Esau are sad Instances But this Mischief is not found in Members of the same Body there is no Contestation and Disagreement Who would use one Hand to cut off another Or divide those parts which preserve the mutual Correspondence and Welfare of all Again Brothers if they do not hurt one another they do not care for one another each liveth to himself a distinct Life apart and studieth his own Advantage But it is not
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
a Person by it self and can subsist of it self the other is only taken into the Communion of his Person The Humane Nature communicates nothing to the Divine but only serveth it as an Instrument So we communicate nothing to Christ but receive all from him Both are wrought by the Spirit the Body natural of Christ was begotten by the overshadowing of the Holy Ghost So this Union is wrought by God's Spirit By the first Christ is Bone of our Bone and Flesh of our Flesh by the second we are Bone of his Bone and Flesh of his Flesh. There cometh in the Kindred by Grace Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of One for which cause he is not ashamed to call them Brethren He is of the same Stock with all Men but he calleth none Brethren but those that are sanctified none else can claim Kindred of Christ he will own no others The Hypostatical Union is indissoluble it was never laid aside not in Death it was the Lord of Glory that was crucified it was the Body of Christ in the Grave So it is in the Mystical Union Christ and we shall never be parted In Death the Union is dissolved between the Body and the Soul but not between us and Christ our Dust and Bones are Members of Christ. In the Hypostatical Union the Natures are not equal the Humane Nature is but a Creature tho advanced to the highest Privileges that a Creature is capable of the Divine Nature assumed the Humane by a voluntary Condescension and gracious Dispensation and being assumed it always upholdeth it and sustaineth it So there is a mighty difference between us and Christ between the Persons united Christ as Head and Prince is pleased to call us into Communion with himself and to sustain us being united In the Hypostatical Union the Humane Nature can do nothing apart from the Divine No more can we out of Christ. John 15.5 I am the Vine ye are the Branches he that abideth in me and I in him the same 〈◊〉 forth much Fruit for without me ye can do nothing In the Hypostatical Union God dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In the Mystical Union God dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4.4 Greater is he that is in you than he that is in the World The Hypostatical Union is the Ground of all that Grace and Glory that was bestowed on the Humane Nature without which as a meer Creature it would not be capable of this Exaltation So the Mystical Union is the Ground of all that Grace and Glory which we receive By the Hypostatical Union Christ is made our Brother he contracted affinity with the Humane Nature by the Mystical Union he is made our Head and Husband he weddeth our Persons As by the Hypostatical Union there is a Communion of Properties So here is a kind of Exchange between us and Christ 2 Cor. 5.21 For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As the Honour of the Divinity redoundeth to the Humane Nature so we have a Communion of all those good Things which are in Christ. Vse 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members that you may neither dishonour the Head nor dissolve the Union between the Members Christ useth this Expression to draw us up to the highest and closest Union with himself and one another 1. In your Respects to the Head 1. Let your Union with him be more close and sensible that you may ly in the Bosom of Christ as Christ doth in the Bosom of God Is Christ in us as God is in Christ are we made Partakers of the Divine Nature as he is of ours that you may say to him as Laban to Jacob Gen. 29.14 Surely thou art my Bone and my Flesh. That you may feel Christ in you Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me This Mystery is not only to be believed but felt 2. In your care not to dishonour your Head 1 Cor. 6.15 Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 3. By your Delight and Complacency You should make more of the Person of Christ Cant. 1.13 A Bundle of Myrrh is my Beloved unto me he shall ly all night between my Breasts Keep Christ close to the Heart delight in his Company and in frequent Thoughts of him This should be the holy Solace of the Soul 4. By your Aims to glorify him The Father studieth the Honour of Christ so doth the Spirit Thou art his and all thine is his Christ hath a title to thy Wit Wealth Estate Strength to all thou hast or canst do in the World Dost thou spend thy Estate as if it were not thine but Christ's Use thy Parts as if they were not thine but Christ's Use thy Parts as Christ's 2. To your Fellow-members Walk as those that are one as Christ and the Father are one seeking one another's Welfare rejoicing in one another's Graces and Gifts as if they were our own contributing Counsel Assistance Sympathy Prayers for the common Good as if thy own Case were in hazard living as if we had but one Interest This is somewhat like the Trinity Vse 2. Let it put us upon Thanksgiving No other Union with us would content Christ but such as carrieth some Resemblance with the Trinity the highest Union that can be In love to our Friends we wear their Pictures about our Necks Christ assumed our Nature espouseth our Persons How should we be ravished with the Thought of the Honour done us We were separated by the Fall and became base Creatures yet we are not only restored to Favour but united to him Thirdly The Ground of this Union one with us By the Mystical Union we are united to the whole Trinity Our Communion with the Father is spoken of 1 John 1.3 That ye also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ. Communion with the Son 1 Cor. 1.9 God is faithful by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit 2 Cor. 13.14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen To distinguish them accurately 〈◊〉 very hard only thus in general We must have Communion with all or none There is no coming to the Father but by the Son John 14.6 I am the Way the Truth and the
owns the same Creed the same Bible and the same Baptism and that is a mighty Help and Advantage Vse 2. It informeth us of the Love and Care of Christ he would omit no Blessing that conduceth to the Church's Good He would have those convinced whom he doth not convert that we may have no stumbling-block in our way to Heaven It was a Question Have any of the Rulers believed in him John 7.48 Alas when the Powers of the World are against the People of God the World is apt to think hard of Christ and many stumble at this Rock of Offence Now that we may have the Help of their Power and Authority and Countenance and the Gifts of Carnal Men the Lord will put them under some Conviction of the Truth of Christianity Christ would not only give us the Benefit of our Fellow Saints but of Carnal Hypocrites as the Moon hath no Light in it self yet it giveth Light to others tho they have no Grace in their Hearts yet they have notable Parts and they do a great deal of good and that our Pilgrimage might not be wholly uncomfortable If all the World were divided into two Ranks as Jeremiah's Basket of Figs Jer. 24. were either very good or very naught There were no living in the World if all were Pagans or Christians No some must come under a temporary Faith that the People of God may live more commodiously It is the Wisdom of Providence that there is a middle Party that are as a Skreen between the extreamly Wicked and the Saints they are not so bad as the worst because they are convinced more tho not converted Christians In Christ all things are ours not only the Elect who are our Companions and Fellows in the same Grace but also the Reprobates are ours the more civil and convinced sort of the World are for our good and do much serve the Uses of the Church and the worst sort of Reprobates serve for our exercise and trial for the awakening more serious Grace in us by their Oppositions and for the heightning our Privileges the more evil they are the more cause have we to bless a good God that hath made us better Vse 3. It presseth us not to slight nor yet to rest in these Convictions and in this Temporary Faith 1. Do not slight your Convictions and Remorses of Conscience Tho all convinced Men are not converted yet there are none converted but they are first convinced A Temporary Faith taken up upon common Inducements makes way for a Saving Faith as the priming of a Post makes it receptive of better Colours Whereas on the other side slighted Convictions tho you smother them now will be felt another day it is but a Wound skinned over and slightly healed that festers into a dangerous Sore Twenty Years were past and there was no remembrance of Joseph but when his Brethren were in distress Conscience wrought Gen. 42.21 And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this distress come upon us they were convinced of some Wrong done to him Convictions are forgotten smothered neglected Conscience speaketh no more but it writeth when it doth not speak and when the Mists of the Soul are a little cleared and scattered all is legible that which they thought was forgotten cometh to light and those old Convictions break out with violence to our horror and trouble Therefore flight them not 2. Do not rest in these Convictions Thus it may be with Reprobates they may be convinced of the best Way almost perswaded but not altogether The Young Man was not far from the Kingdom of Heaven he was near but never entred Some civil Men are upon the Borders of Grace Do not rest in this Estate How shall I know I am only convinced and not converted to God Answ. Thus 1. If Sin be discovered but not mortified if there be no endeavour to get it removed As a March-Sun raiseth aguish Vapors but cannot scatter them as when the Sun gets up into its height So Conviction discovers Sin but doth not help us to mortify it Rom. 7.9 For I was alive without the Law once but when the Commandment came Sin revived and I died 2. When we have Wishes but no Practice slight and cold Desires Oh when shall this sensual Heart be made Heavenly this worldly Heart put into a better frame but no serious looking after it nor waiting upon God that we may obtain these things we desire Balaam had his Wishes and good Moods Numb 23.10 Oh that I might die the death of the Righteous and that my latter end may be like his vellent sed nolunt they would and they would not empty Velleities they would fain have Grace but they will not be at the cost of continual attending upon God till he work it in their Hearts And they are ineffectual Glances Wishing without Working obtains nothing These are like early Blossoms in the Spring that put forth lustily but are soon nipt and never come to Fruit. 3. Negatives without Positives Men do not hate Christ nor the People of God but do they love them 1 Cor. 1â— 22 If any Man love not the Lord Jesus Christ c. It is not enough not to hate Christ but are your Hearts carried towards him So many do not oppose the Ministry of the Gospel Ay but they neglect the Message of the Gospel they content themselves with a few flying Thoughts about Christ Heaven and the Blessed Things that are to come like the glance of the Sun-beam upon a Wave Heb. 2.3 How shall we escape if we neglect so great Salvation It is not said if we contemn resist undermine it No they are not of that Rank but they are of a more plausible Rank and Sort of People they would countenance the Profession of Godliness but neglect the Duties of it There are two sorts of Men some are well-willers to good Things some open malicious Persecutors In some natural Hatred is more allayed tho all hate it but there is a despight in Neglect as the neglect of Things worthy and great argue a scorn and contempt as well as the malicious refusal To be neutral and cold indifferent to God and Sin is to be an Enemy 4. There is an inward Approbation many times without an outward Profession or without such a constitution of Soul as to chuse these things for our Portion Alas many that are convinced approve things that are Excellent Rom. 2.18 Thou knowest his Will and approvest the things that are more excellent being instructed out of the Law Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them An honourable esteem they had but they could not endure the severity of Discipline as being afraid because of the Case of Ananias who paid so dearly for a little dissembling So many are not
All Consequent Benefits are procured by the Merit of Christ. The Father that is first in order of Persons is first in order of working and can have no higher Cause than his own Will and Purpose And besides there is an Obligation established to every Person absolute elective Love is the Father's Property and Personal Operation but then his Eternal Purpose is brought to pass in and through Jesus Christ In the carriage of our Salvation Christ interposeth So we are chosen in him as Head of the Elect Ephes. 1.4 pardoned justified sanctified glorified in and through him all these Benefits and Fruits of God's Love are procured by Christ's Merit not only as it is the more for the Freedom of Grace that the Reasons why Man should be loved should be without himself and so the Obligation is increased and not meerly neither for the greater fulness of our Comfort for if God should love us in our selves it would be a very imperfect Love our Graces being so weak and our Services so stained But whence should we have this Grace at first which is the Object of his Love He could never find in us any cause why he should love us God could not love us with honour to himself if his Wisdom had not found out this way of loving us in Christ. There was a double Prejudice against us our Nature was loathed by God's Holiness and then God's Justice had a quarrel against us 1. For God's Holiness What Communion could there be between Light and Darkness God is Holy by Nature and we are Sinners by Nature Nature being corrupted God cannot love it unless he see it in such a Person as Christ is Psal. 5.4 5. For thou art not a God that hast pleasure in Wickedness neither shall Evil dwell with thee The Foolish shall not stand in thy sight thou hatest all workers of Iniquity not only the Work but the Person Therefore we are hidden in him found in him as when a Man loaths a Pill we lap it up in something which he affects God abhorred the fight of Man till found in Christ. 2. God's Justice had a Quarrel against us God dealt with Man by way of Covenant and so hated Man not only out of the Purity of his Nature but out of Justice his Righteous Anger was kindled because of the breach of the Covenant When Subjects are fallen into displeasure with their Prince such an one as the King loveth must mediate for them So God was in Christ reconciling the World unto himself 2 Cor. 5.19 How cometh God who seemed to be bound in point of Honour to avenge himself on Sinners to be reconciled In Christ he received satisfaction God was resolved to manifest an infinite Love to Man but he would still manifest an infinite Hatred against Sin which could not be more fully manifested than by making Christ â—â—e ground of our Reconciliation Thus the Wisdom of God hath taken up the difference between us and his Holiness and between us and his Justice that so Divine Love may be like it self not blind but rational This was the great Prejudice how could the Holy God the Just God who is not overcome with any Passion love such vile and unworthy Creatures as we are The Question is answered he loveth us in Christ and for Christ's sake Secondly Take the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the ordinary Acceptation So it signifieth Similitude and Likeness but then it signifieth not an exact Equality but some kind of Resemblance Be ye perfect as your Heavenly Father is perfect Mat. 5.48 One as we are One. So here 1. There is a Disparity 2. A Likeness 1. A Disparity for in all Things Christ hath the preheminence both as God and as Mediator 1. As God he is most perfect in whom God hath found all Complacency and Delight Prov. 8.30 Then I was by him as one brought up with him and I was daily his Delight rejoicing always before him He was God we are Creatures He the natural Son Psal. 2.7 Thou art my Son this day have I begotten thee We the adopted Children John 1.12 To as many as received him to them gave he power to become the Sons of God God's Love to Christ was necessary ours is a free dispensation John 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 2. As Mediator so he is the first Beloved God loves Christ as the first Object of his Love after Christ he loveth those that are Christ's The Relation begins with him John 20.17 Go to my Brethren and say unto them I ascend unto my Father and your Father unto my God and your God He is loved as the Head of the Mystical Body we as Members the Head first then the Members He is loved for his own sake we for his 2. Yet there is a Likeness God loveth us with a like Love 1. Upon the same Grounds Nearness and Likeness 1. Nearness He loveth Christ as his Son so he loveth us as his Children 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God There is a three-fold Ecce in Scripture 1. Ecce demonstrantis as pointing with the Finger John 1.29 The next day John seeth Jesus coming unto him and saith Behold the Lamb of God that taketh away the Sin of the World It referreth to a Thing or Person present and it noteth the certainty of Sense as there he pointed at him as present or to a Doctrine and then it noteth the certainty of Faith Job 5.27 Lo this we have searched so it is hear it and know thou it for thy good believe it as a certain Truth 2. There is Ecce admirantâ—s as awakening our drowsy Minds more attentively to consider of the Matter as Lam. 1.12 Behold and see if there be any sorrow like unto my sorrow So here entertain it with Wonder and Reverence as an important Truth 3. Ecce exultantis vel gratulantis as rejoicing and blessing our selves in the Privilege Psal. 121.4 Behold he that keepeth Israel he neither slumbers nor sleeps Now all these take place here Behold it with Faith and Confidence as a certain Truth behold it with Reverence and Wonder as an high Dignity behold it with Joy and Delight as a Blessed Privilege as it is a certain Truth we should believe it more firmly as it is an important Truth we should consider it more seriously as it is a comfortable Truth we should improve it more effectually to our great Joy and Satisfaction in all Conditions The Wisdom of God findeth out Relations between God and us to establish a mutual Love between us He would be known not only as our Creator but our Father and indeed none is so much a Father as God is Earthly Parents have but a drop of Fatherly Compassion suitable to their finite Scantling never had any such Bowels and
formidable but in Heaven they are comfortable we are more able to bear it the Natural Faculties being fortified and we come to consider it as a Glory put upon him for our sakes II. What is this Beholding It is either Ocular or Mental 1. Ocular our Senses have their Happiness as well as the Soul there is a glorified Eye as well as a glorified Mind 2 Cor. 5.7 We walk by Faith not by Sight He doth not mean present sense and the present view of Things the Life of Faith is sometimes opposed to that but now he meaneth our Privileges in Heaven Job pointed to his Eyes Job 19.26 27. Tho after my Skin Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another We shall see that Person that redeemed us and that Nature wherein he suffered so much for us God intendeth good to the Body he hath intrusted it with the Soul and the Soul with so much Grace that he will not lose the outward Cask and Vessel There is a Glory to entertain our Eyes in Heaven not only the Beautiful Mansion and the Glorious Inhabitants but the Face of the Lamb. We shall be always looking on that Book 2. There is Mental Vision or Contemplation The Angels that are not Corporeal are said always to behold the Face of our Heavenly Father Mat. 18.10 Angels have no Eyes yet they see God When we are said to see God it is not meant of the bodily Eye a Spirit cannot be seen with bodily Eyes And therefore God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible God Col. 1.15 And seeing Face to Face is opposed to knowing in part 1 Cor. 13.12 Now we see through a Glass darkly then Face to Face now we know but in part then we shall know Men as also we are known The Mind is the noblest Faculty and therefore it must be satisfied in Heaven or else we cannot be happy it is the Mind maketh the Man it is our preferment above the Beasts that God hath given us a Mind to know him Man is a rational Creature and there is as great an Inclination to Knowledg in the Soul as in Beasts to Carnal Pleasures Drunkards may talk of their Pleasures and the gratifications of Sense but the Pleasure and Delight of the Soul is Knowledg And besides this general Capacity there is a particular Inclination in Believers by Grace and therefore that we may be compleatly happy the Mind must be satisfied with the sight of God III. Why our Happiness lieth in beholding Christ. First It is the Cause of all our Fruition and Enjoiment in Heaven Secondly All Fruition and Enjoiment is resolved into it again First It is the Cause of all our Fruition in Heaven Ocular Vision maketh way for Mental and Mental Vision for Compleat Holiness or Conformity to God and Conformity for Love and Love for Delight and Delight for Fruition 1. Ocular Vision maketh way for Mental We go to Heaven to study Divinity in the Lamb's Face Rev. 22.4 They shall see his Face and his Name shall be in their Foreheads There is an Assembly sitting round about the Throne and the Lamb is in the midst of them and there by looking upon his Face they learn more of God We need no other Books than beholding his Glory We converse with Christ that we may know more of God Thus we come to Knowledg without labour and difficulty Christ in his Glory and Eminency is Bible enough 2. Mental Vision maketh way for Likeness and Conformity to God Knowledg in this Life changeth us Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him Much more are we sanctified and made holy by the Light of Glory The sight that we have of Christ in the Gospel transformeth us 2 Cor. 3.18 For we all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. By looking upon Christ through the Light of the Spirit we are made like him But now in Glory when we see him Face to Face we are more like him 1 John 3.2 We shall be like him for we shall see him as he is Moses by conversing with God his Face shone As a Glass held up against the Sun the Image and Brightness of the Sun is reflected upon it So the more we behold Christ the more we do bear the Image of the Heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil he dieth his own Spirit with a Tincture of Glory 3. This Light and Conformity maketh way for Love that is Knowledg increaseth Love as Light is so is Love our Affection is still according to the rate of our Knowledg In this World Love is but weak because Light is imperfect we love little because we know little John 4.10 If thou knewest the Gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given to thee Living Water And Conformity is a ground of Love it is the highest pitch of Love to love God out of the Communion of the same Nature The lowest Love is to love him out of Interest as the highest Love is to love him out of a Principle of Holiness not because he is good and bountiful but because he is Holy Whilst Holiness is weak Love is imperfect We wander and estrange our selves from him and go a whoring from him for there is some suitableness between us and the Creature as long as Flesh remaineth but when we are perfectly Holy there is no suitableness between us and any thing but God and the Saints and Angels which partake with us of his Image And we love the Creatures for the need we have of them as well as the suitableness of them to us but when we are likened to God in Holiness and in Happiness we are above these Wants we are above all Baits and Snares so that our Love is entirely carried out to God 4. Love maketh way for Delight Can a Man cleave to God and not rejoice in him Rejoicing in God is not only a Duty but a Reward Isa. 58.14 Then shalt thou delight thy self in the Lord. The Saints love God and delight in him in his Essence and Being as much as in their own Glory This maketh Heaven comfortable it would be a torment to a carnal Heart to be always thinking of God and employed in Acts of Love and Service to God but the Saints delight in him they delight in his Presence and in their own Happiness because God is glorified in it There is an inconceivable delight in seeing knowing and being beloved of God 5. Delight maketh way for Fruition for the more we delight in God the more doth God delight in us and giveth us the actual Fruition of himself for our Blessedness so that we
career of Sin 1 Cor. 11.32 For when we are judged we are chastned of the Lord that we may not be condemned with the World How many Disappointments did we meet with in a carnal Course As David said to Abigail 1 Sam. 25.32 33. Blessed be the Lord God of Israel which seâ—â— thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept â—â— this day from coming to shed Blood and from avenging my self with mine own Hand O how sweet is it to see Eternal Love in all that befalleth us It will be our speculation in Heaven we shall know as we are known and be able to interpret all the Windings and Circuits of Providence Vse 3. It shameth us that we adjourn and put off our Love to God till old Age when we have spent our strength in the World and wasted our selves in Satan's Work we dream of a devout Retirement O consider God's Love to us is as ancient as his Being and are not we ashamed that we should put off God till the latter and none decrepid part of our Lives It is a commendation to be an old Disciple and God loveth an early Love Jer. 2.2 Thus saith the Lord I remember thee the Kindness of thy Youth the Love of thine Espousals before our Affections are prostituted to other Objects Under the Law the first-Fruits were the Lord's he should have the First God's Children are wont to return Love for Love and like Love therefore let it be as Ancient as you can Do not say Art thou come no torment me before my time and dream of a more convenient Season Vse 4. It teacheth us to disclaim Merit 1. God's Love was before our Being and Acting Paul out of a less Circumstance concludeth Election not to be of Works Rom. 9.11 For the Children being yet â—â—-born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said The Elder shall serve the Younger God's Election is before all Acts of ours therefore we deserve nothing but all is from God It is not a thing of Yesterday our Love is not the cause of God's neither is it a fit Reward and Satisfaction Object But doth not God foresee our good Works or at least Faith and final Perseverance He knew who would believe the Gospel who would live Holy and who would remain in their Sins I Answer If this were true there were not such a gracious Freedom in Grace It is true God foreseeth all things that shall be but first he fore-ordaineth them Prescience includeth and supposeth Preordination things are not because they are foreseen but they are foreseen because they shall be From Predestination issueth Faith Sanctification Perseverance So that we are not chosen because we are Holy but to be Holy Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And to be rich in death James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath promised to them that love him As Paul saith of himself 1 Cor. 7.25 I give my Judgment as one that hath obtained Mercy of the Lord to be faithful not that God foresaw that he was so Our Ordination to Life is the Cause of Faith Acts 13.48 As many as were ordained to Eternal Life believed 2. When we were we were not lovely there was nothing to excite God to shew us Mercy Our natural Condition is described Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in 〈◊〉 and Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful and hating one another All are abominable and worthy of hatred yet one hateth another as if he were lovely and the other only abominable There are two Causes of Self-conceit we have not a Spiritual Discerning and are partial in our our own Cause and guilty of Self-love 1. We have not a Spiritual Discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are filthy deformed hateful in the Eyes of God stink in the Nostrils of God If we see a deformed Creature overgrown with Scurf and Sores or a stinking Carkass we turn away the Head in great abomination and cry O filthy yet we are all so before God A Toad a stinking Carkass cannot be so loathsome to us as a Sinner is to God If a Man had but a Glass to see his own natural Face he would wonder that God should love him Indeed we have a Glass but we have not Eyes What could God see in us to excite him to shew Mercy God is not blinded with the vehemence of any Passion yea the Object is uncomely uncomely to a Spiritual Eye much more to the Father of Spirits 2. Self-love blindeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Men would hold together and like one another all would be well but now we cannot love one another and live with one another in safety we seem such odd Creatures Fratrum concordia rara est We are hateful Creatures to God to Angels to Devils to our Selves Object But some are more civil and refined Answ. It is true Natural Corruption doth not break out in all with a like Violence but a benummed Snake is a Snake a Sow washed is not changed As when the Liver groweth other parts languish one great Lust intercepteth the nourishment of other Corruptions Object But do not some use Free-Will better than others Sure God loveth them more Answ. No not according to the Works which we have done but according to his Mercy he saved us Tit. 3.5 God's Original Motives to do good are from himself Vse 5. We are not to measure God's Love by Temporal Accidents that which cometh from Eternity and tendeth to Eternity that is an evidence of his special Love Eccles. 9.1 No Man knoweth either Love or Hatred by all that is before him The Pleasures of Sin are for a Season Heb. 11.25 and Afflictions are for a season but Spiritual Blessings in Heavenly Places which come from Heaven and tend to Heaven which have no dependance upon this World whether it stand or no these evidence the best Love God's special Mercy Why they were devised before ever the Foundations of the World were laid and it is most of all shewed when the World is at an end Therefore moderate your desires of Earthly Things which the Apostle calls this World's Goods 1 John 3.17 they are of no use in Eternity And bear Afflictions with more Patience you do but lose a little for the present that you may be safe for ever Hic ure hic seca ut in aeternum parcas Vse 6. It presseth us to get an Interest in this Eternal Love How shall we discern it 1. By the Scope and Aim of your Lives and Actions Do you labour for another World 2 Cor. 4.18
very first Fruits of the Spirit and he gives it as a Pledg of more Grace to follow That the Love wherewith thou hast loved me may be in them and I in them In the whole Verse Christ sheweth what he had done what he would do and with what Aim His End was two-fold to make way for Application of God's Love and his own Presence as a Vital Principle in their Hearts God's Love and Union with Himself I shall speak now of the first Whence Observe That one great End why God's Name is manifested in the Gospel is that his Love may be in us I. I shall inquire What it is to have his Love in us I shall give you several Observations upon the Phrase 1. Observe That the Love c. He doth not say that they may have Pardon Sanctification or Grace or Comfort in them but Love in them Obs. God's Love in Christ is the ground of all other Favours and Graces whatsoever The Spring of all is Love and the Conveyance is by Union which containeth two Truths 1. That all the Goodness that is in us cometh from the Love of God in Christ. We are loved into Holiness loved into Pardon loved into Grace Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption or thou hast loved me from the Pit He loved his Church and sanctified it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood Our Holiness is not the Cause of Love but the Fruit and Effect of it There can be no other Reason for any thing we receive So 2 Thess. 2.16 Now our Lord Jesus Christ himself and God even our Father who hath loved us and hath given us everlasting Consolation and good Hope through Grace c. There was no other cause there could be no other cause not necessity of Nature moral Rule or any former Merit and Kindness Not necessity of Nature God hath always the same Love Not bound by any external Law and Rule Who can prescribe to him Not by any Merit or Debt because of the Eternity of his Love antecedent to all Acts of the Creature There should be no other Reason for the Honour and Majesty of God and our Comfort 2. That we have not only the Blessings and Benefits but the Love it self 1 John 3.1 Behold what manner of Love is this that the Father hath bestowed upon us that we should be called the Sons of God! not shewed us but bestowed upon us We have Blessings from his Heart as well as his Hand by his Blessings in us his Love is in us we may gather thence that we are beloved of God and no Benefit is to be valued unless God's Love be in it What good will the possession of all things do us if we have not God himself The Love is more to be valued than the Gift whatever it be God giveth this Love to none but special Friends he giveth his outward Love to Enemies He accepteth not our Duties unless our Hearts be in them and our Love be in them so we should not be satisfied till we can see Love in the Blessings that we receive from God that they come from his Heart as well as his Hand There are Chastisements in Love and Blessings given in Anger salted with a Curse 2. Observe That the Love wherewith thou hast loved me may be in them He had before said Thou hast loved them as thou hast loved me now let this Love be in them The Love of God is sometimes said to be in Christ sometimes in us Sometimes in Christ Rom. 8.39 Nor height nor depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Sometimes in us 1 John 4.9 In this was manifested the Love of Christ towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that God sent his only begotten Son into the World that we might live through him We are the Objects and Christ is the Ground To make it sure it is in Christ and to make it sweet and comfortable it is in us God doth not love us in our selves out of Christ there would be no ground and reason for his Love but in Christ and there is an eternal Cause and Reason why he should love us 3. Observe There is a Love of God towards us and a Love of God in us So Zanchy citing this Text. His Love erga nos towards us is from all Eternity his Love in nobis in us is in time These differ there was a Love of God towards us so he loved us in Christ before the Foundation of the World tho we knew it not felt it not But now this Love beginneth to be in us when we receive the Effects of it and God breaketh open the Sealed Fountain 1 John 4.16 And we have known and believed the Love that God hath to us And therefore it must be distinguished God's Love from Everlasting was in Purpose and Decree not actual Rom. 9.11 That the purpose of God according to Election might stand So Ephes. 1.11 Being predestinated according to the purpose of him that worketh all things after the Counsel of his Will We are loved from Eternity but not justified from Eternity Certainly the Elect are in a different condition before and after Calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Secret Things belong to God but revealed Things to us Whatever Thoughts God hath towards us yet we know it not till his Love be in us We are to judg of our Estates according to the Law It is true God is resolved not to prosecute his right against a Sinner that is Elect but he is not actually acquitted from the Sentence of the Law till he actually believeth We are not qualified to receive a legal discharge from the condemnation of the Law till we be actually in Christ Rom. 8.1 There is no condemnation to them that are in Christ Jesus And whatever God's Purposes may be towards us we cannot but look upon our selves as under a Sentence of Condemnation and Children of Wrath Eph. 2.3 that is the misery of our present Estate Before we know God as a Father in Chris◠the Love of God is towards us but not in us 4. Observe again God's Love is in us two ways in the Effects and in the Sense and Feeling These must be also distinguished for God's Love may be in us in regard of the Effects when it is not in us in regard of Sense and Feeling It is in us in the Effects of it at Conversion as soon as we begin to live in Christ. Where Christ liveth and dwelleth in us by Faith the
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted into him Rom. 6.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the fountain-Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
ibid. Deceitfulness of sin wherein it consisteth 136 Devil always watchful to destroy us 98 Difference between carnal and regenerate 41 Doctrine of the Gospel imprinted on the heart in conversion 119 The fruit and benefit of it 120 Dominion of sin As no sin in general so no particular sin should have dominion over us 79 Actual and habitual what 80 81 More gross or more secret 79 Who are they that are more openly under the Dominion of sin Vide Predominancy and Reign of sin 79 Duty it is of great concernment to us to know what is our Duty 115 Dying to sin and living to God How we are said to dye to sin and to be alive to God through Iesus Christ 57 Motives to dye to sin and live to God 59 E. EAsie why the work of Religion is easie to a renewed person 146 End and means joyned together 108 The End is better than the means 151 The enjoyment of God our great End ibid. The End and issue of things to be often thought of 142 Eternity of Torments of Hell the Iustice of God in them 141 158 F. FAith what it is 5 The difference between Faith and Presumption ibid. How it preserves from sin 97 Falling into sin Gods people may sometimes fall into scandalous sins 78 Falls of Believers into sin punished by the withdrawing of the Spirit 37 Fear of God how it preserves from sin 97 Flesh takes all occasions to indulge it self 3 Nor to be indulged and gratified 99 Filthiness of sin 180 Folly and filth of sin causeth shame Vide Shame 138 Free Grace to live in sin a false inference from the Doctrine of Gods Free Grace Vide Living in Sin 2 Three Doctrines of Free Grace apt to be abused to licentiousness 104 Such Doctrines of Free Grace vindicated 106 Whence abuse of the Doctrines of Free Grace proceeds 2 How we should fortifie our selves against these abuses 7 109 Freedom from Righteousness what it signifies Vide Liberty 130 The servants of sin carry it as if they were free from Righteousness 131 Freedom from sin The nature of it 36 The kinâ—s of it 131 The degree which we attain to in this life 37 The value of the benefit 38 Who are they that are freed from sin 42 The visible Professor to 〈◊〉 after Freedom from sin 40 What we should do to be freed from sin 41 How we should show that we are freed from sin 134 How it is a consequent of our dying with Christ 40 We are assured of it by Christs undertaking 87 Converted persons should be as free from sin as they were before from righteousness 132 How far this should be ibid. Reasons of it 1 the equity 2 the necessity 3 the conveniency of it 132 133 Fruit those that have their Fruit to Holiness the advantage of it 144 c. G. GIft of God eternal-life 160 What a kind of Gift this is ibid. Gospel looks not back to what Believers were before Conversion but forward to what they should be 31 Government of God the life of it consists in rewards and punishments 153 Grace the opposition it meets with 90 We are to honour it 7 Is followed with Grace and Glory 45 Life of Grace Vide Life spiritual Free Grace Vide Free H. HAted sin to be hated 135 Holiness the Image of God in the Soul 147 Esteemed by God 148 It breeds peace of Conscience 145 And clears up and confirms our title to the heavenly Inheritance ibid. Access to God and communion with him the fruit of Holiness ibid. Honour of Gods service 126 147 c. Hope of eternal life some want it and why 154 The solly of the Hopes of wicked men 159 I. IMage of God in the Soul what it is 147 Defaced by sin 38 Infirmities incident to the best 78 Jus Postliminii in the Civil Law what it signifies 113 Justification the nature and branches of it 36 Constitutive and executive 37 K. KNowledge a help to mortification 31 L. LAw the use of it 4 How Believers are under the Law 107 Law written in the heart what it is 120 The fruits and benefits of it ibid. Liberty the kinds of it 131 The Liberty we have by Grace 107 Service of God the greatest Liberty 108 Liberty sinful what 107 Wicked men affect a Liberty to sin 3 Liberty to sin no Liberty 107 Christ never came to establish it ibid. They that labour for carnal Liberty are the servants of sin 131 The true notion of Liberty 107 Life of Christ after his Resurrection how to be improved 53 Life eternal that there is such a thing proved 153 What it is 150 Compared with Life natural ibid. Compared with the Life of Grace 151 Connexion between it and the Life of Grace 45 Those that have their fruit to Holiness are capacitated for it 153 The gift of God Vide Gift 160 Purchased by Christ ibid. Christs Resurrection the cause and pattern of it 52 The happiness of it 151 No fear of loving it 152 Why it is our final reward ibid. Life spiritual the excellency of this Life 59 The Resurrection of Christ the cause pattern and pledge of it 17 18 51 The connexion between Life spiritual and eternal Vide 45 Newness of Life Living to God Vide Dying to sin and living to God Living in sin a false inference deduced from the Doctrine of Free Grace Vide Free Grace 2 That it is an unjust inference 4 An absurd inference 5 A blasphemous inference 6 The corrupt heart of man apt to draw such an inference 2 The Devil hath a great hand in such an inference 4 Likeness where there is a Likeness to Christs Death there will be a Likeness to his Resurrection 26 Lord's Supper what our work is at it 154 How we shew forth Christs Death in it 10 The influence of it on mortification 92 Love of God those that serve God shall be assured of his Love 144 Love to God makes us tender of offending him 97 Lusts bodily why we should take heed they do not reign in us 66 M. MAster the great business that belongs to our duty is choice of Masters 111 Whom we ought to chuse for our Master Vide Choice 115 God and Sin different Masters 57 68 112 All men have God or Sin their Master 112 No man can serve both ibid. God a great and good a Master 132 Mercies spiritual We are chiefly to thank God for spiritual Mercies and why 122 Above all spiritual Mercies for the conversion of our selves and others 123 Middle state there is no middle state but all either good or bad 112 Objections answered ibid. Mortal Body why the Apostle useth this expression of sin reigning in our mortal Body Vide Body 63 Mortification of sin what it is 55 Habitual and actual what 27 Knowledge a help to mortifie sin 31 We must be dead to carnal pleasures if we would mortifie sin 32 The influence the Lords Supper hath upon Mortification 92 The necessity of the Spirit
to the law partly through the law requiring a righteousness so exact and full in order to life as the corrupt estate of man cannot afford partly by the body of Christ introducing a better hope that is his crucified body which is the foundation of the new Covenant besides Paul argueth this that the law doth only discover sin but cannot abolish it but doth increase it rather it bindeth over to death and therefore cannot free from death and so to fallen man 't is a law of sin and death and then answereth the Objections that might be brought against this Is therefore the law sin God forbid Rom. 7.7 and verse 10. The commandment which was ordained to life I found to be unto death and so was a law of death and working wrath and all not because of any defect in Gods institution but the weakness of our flesh that is the corruption of our nature nature being depraved cannot fulfil it or yield perfect obedience to it Once more 't is said Acts 10.39 By him all that believe are justified by the law of Moses The Law of Moses was either the ceremonial law All the oblations and Sacrifices the washings and the offerings then required could not take away sin for they were but shadows and figures of what was to come Heb. 9.9 They were figures which could not make him that did the service perfect as appertaining to the conscience and again Heb. 10.1 4. They were shadows of good things to come and it was not possible that the blood of bulls and goats should take away sins They might obtain some temporal blessings or remove some temporal judgments as they obeyed God in them but did little as to the ease of the soul as it was conscious of sin or under fears of the eternal punishment they that looked beyond them to the Messiah to come with an humble and penitent heart might have their consciences cleansed from dead works Every effect must have a cause sufficient to produce it The blood of bulls and goats was no such cause had no such vertue the effect was far above it there was a more precious blood signified and shadowed out thereby that could do it indeed Or secondly the moral law given by Moses partly because we cannot keep it of our selves and the best works that the regenerate perform are so imperfect and mixed with so many infirmities and defects that they stand in need of pardon Jam. 3.2 In many things we offend all of us Our righteousnesses are as filthy rags Isa. 64.6 and partly because they cannot fatisfie for the least sin whereby the Infinite Majesty of God is provoked This is only spoken to shew why the Scriptures do so often speak of the weakness of the Law and how impossible it is the Law should give us life that we may wholly be driven to Christ. 4. The utter impotency of the Law to produce this effect may be known by these two Things which are necessary to salvation Justification and Sanctification The Law can give neither of these 1. It cannot give us Justification unto life the Law promiseth no good to sinners but only to those that keep and observe it he that doth them shall live in them Do and live sin and die this is the voice of the law that was a way whereby an innocent person might be saved but not how a sinner might be saved The Law considered us as innocent and required us to continue so Cursed is every one that continueth not in all the words of the law to do them Gal. 3.20 But alas all we have broken with God Rom. 3.23 We have all sinned and are come short of the glory of God The Gospel considereth us in this sinful estate and therefore it promiseth remission and requireth repentance both the priviledg and the duty concern our recovery to God Secondly If the law could be fulfilled for the future past sins would take away all hope of reward by the law for the paying of new debts would not quit old scores what satisfaction shall be given for those Transgressions let me express it thus the paying of what we owe will not make amends for what we have stolen we have robbed God of his Glory and Honour tho for the future we should be obedient to him yet who shall restore that we have taken away Or satisfie for the wrong done to Gods Justice Thirdly The law had no power of taking away of sin but only of punishing of sin as it threatned death to the sinner but how we should escape this death it told us not being all shut up under sin we are shut up under wrath and there is no escape but by Jesus Christ. 2. It cannot give us sanctification It calleth for duty and puts in mind of it but giveth no strength to perform it for being corrupted within we are little wrought upon by a law without to which our hearts stand in such enmity and contrariety but let me prove it by two Arguments 1. They that did not keep themselves in innocency cannot recover their integrity now 't is lost 'T is easier to preserve life than to restore it when once dead any fool may open the Flood gates but when once the waters are broken in who can recall them Job 14.4 Who can bring a clean thing out of an unclean not one that is who can purifie his heart when 't is once defiled with sin This is an evil not to be remedied by instruction but inclination 2. Suppose they could recover themselves they would soon lose it again As Adam gave out at the first assault so we would be every moment breaking with God the sure estate and the everlasting Covenant is provided for us by Christ and our condition by Grace is more stable God by Christ hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9 God is faithful by whom ye were called Austin compareth the state of Job and Adam Job was more happy in his misery than Adam in innocency he was victorious on the Dunghil when the other was defeated on the Throne he received no evil counsel from his wife when the first Woman seduced Adam he by grace despised the assaults of Satan when the other suffered himself to be worsted at the first temptation he preserved his righteousness in the midst of his sorrows when the other lost his innocency in paradise So much better is it to stand by the Grace of Christ than our own free will the broken vessel being cemented again is strongest in the crack Well then you see that our misery is such that God only can help us by some new treaty of relief and therefore let us see what God hath done for us Secondly The means of our deliverance they are tvvo his Incarnation and Passion 1. His Incarnation He sent his Son in the likeness of sinful flesh let me first open the words Secondly shew what benefit we have
you of apparent death in a way wherein you are going you will be cautious Surely God deserveth more credit than Man He giveth you warning of the danger of this way and will you go on and try what will come of it Surely men do not believe the carnal life will be so mortal and deadly to them as it will be The false Prophet in every mans bosom deceiveth him that it may destroy him 3. Consider how willing God is to reclaim you Ezek. 33.11 Why will you die O house of Israel Hath God any pleasure in your destruction He delighteth in your conversion rather and threatneth death that he may not inflict it VSE 3. Let us examine what is our frame and temper the carnal minding or the spiritual minding This is the great Test or the true and lasting difference between men and men in life and death The great difference and division is begun here and continued for ever Other differences cease at the Graves mouth but this distinguisheth between Heaven and Hell 1. What do you seek after the gratifying of the Flesh or the perfectives of the soul that the inner man may be renewed and quickned 2 Cor. 4.16 That it be strengthned Eph. 3.16 decked and adorned 1 Pet. 4.3 To keep Grace alive in your souls that 's our care our business and our comfort 2. To what end do you live That you may please glorifie and enjoy God or live after the Flesh You were made by God and for God that you might have fellowship and communion with him here and hereafter Psal. 73.25 Whom have I in heaven but thee and there is none upon earth I desire in comparison of thee This God's people long for and labour after and wait for 3. In what manner do we mind it Is this our constant care and earnest desire and choice delight A naked approbation of that which is good will make no evidence nor a few cold wishes or faint endeavours but your constant business 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him SERMON IX ROM VIII 7 Because the carnal mind is enmity to God for it is not subject to the Law of God nor indeed can be IN the words a Reason is given why the carnal minding will be deadly to us Because 't is enmity to God God surely will be avenged on all his enemies Those that are enemies to God will shortly be dealt with as enemies Therefore to be carnally minded is death because the carnal mind is enmity to God c. In the words here is 1. A Proposition 2. A Reason 1. From the contumacy of the carnal mind 2. From its impotency to overcome it 'T is a weak wilfulness or a wilful weakness 1. The Proposition And there is to be considered the Subject the carnal mind The Predicate is enmity to God 1. The Subject or thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind or the minding of the Flesh or the wisdom of the Flesh But that hath in a great measure been shewed before Therefore 1. By the carnal mind is meant the rational powers corrupted by our sensitive appetite and disposed to obey it or a mind deceived by the Flesh and enslaved by it called elsewhere a fleshly mind Col. 2.18 2. It is here considered in its prevalency and reign as it depresseth the mind from rising up to divine and spiritual things and wholly bindeth it and causeth it to adhere to things Terrene and earthly such as gratifie Sense and conduce to please the Flesh. The wisdom of the Flesh is described James 3.15 The wisdom that descendeth not from above is earthly sensual devillish And 1 John 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life 2. The Predicate 'T is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity to God 'T is more emphatical an enemy may be reconciled but enmity cannot That which is black may be made white but blackness cannot This emphatical expression is to set forth the perfect contrariety that is in our desires affections inclinations and actions to the will of God We love what he hateth and hate what he loveth It is not only an enemy but enmity Doct. That the wisdom of the Flesh is downright opposition and enmity to God To evidence this take these Considerations 1. 'T is possible that Humane Nature may be so far forsaken as that among men there should be found haters of God and enemies to him We bless our selves from so great an evil And men scarce believe that there are such profligate and forlorn wretches in the World as to profess themselves to be enemies to God who is so good and the Fountain of all goodness and for our own part are ready to defie those that charge it upon us But the matter is clear The Scriptures shew expresly that there are haters of God Rom. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal. 139.21 Do not I hate them O Lord that hate thee And Psal. 13.2 They that hate thee are risen up against us without a cause And we need not go among the Pagans and Infidels to seek or find out them that are haters of God There is an opposite party to God nearer at hand and they are all those that walk contrary to him Col. 1.21 enemies in your minds by evil works And Psal. 68.21 He will wound the head of his enemies and the hairy scalp of such as go on still in their trespasses Now many such live within the Verge of the Church and are not to be sought among Turks and Infidels only 2. That hatred and enmity to God may be determined by Three things 1. If we love not God at all 2. If we love him not as much as we ought to do 3. If we rebel against him and disobey his Laws 1. If we love not God at all For not to love is to hate in things worthy to be beloved Surely in divine matters there is no medium He that is not with God is against him Mat. 12.30 And he that loveth him not hateth him To be a Neuter is to be a Rebel because God doth so much deserve our love and we are so much obliged to him and depend upon him So 't is said Prov. 8.36 All that hate me love death he that sinneth against me wrongeth his own soul. They that do not seek after Wisdom hate it they care not for God whether he be pleased or displeased You speak all manner of misery to that man of whom you may say that he loveth not God So Christ brandeth his enemies I know that you have not the love of God in you John 5.42 Men are in a woful case if void of the love of God Love being the Fountain of desiring all communion with him and the root of all obedience to him Therefore if men blinded by the delusions of the Flesh or
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
hath sealed us and given us the earnest of the spirit Now since we go not upon guesses but sure grounds the promise of the eternal God thus sealed and confirmed should not â—e hope 3. Our relation to God He is our God and Father John 20.17 I ascend to my father and your father and to my God and your God As our God he will give us something like to himself something better than the world yeildeth something fit for a God to give or else he could not with honour take that title upon him Heb. 11.16 Wherefore God is not ashamed to be called their God for he hath prepared for them a citâ— As our Father he will give us the Heavenly inheritance Luke 12.32 Fear not little 〈◊〉 't is your fathers pleasure to give you the kingdom If God were a Judg only we 〈◊〉 fear how it would go with us in the day of tryal but if he will dignifie 〈◊〉 with 〈◊〉 title of Children we may expect a Childs portion Rom. 8.17 And if children 〈…〉 heirs of God and joint heirs with Christ if so we suffer with him that we 〈◊〉 be also glorified together Be sure that you be Adopted Justified taken into the Family 4 Christs merit and passion Rom. 5.10 For if when we were enemies we were recoâ—â—iled by the death of his son much more being reconciled we shall be saved by his life 〈◊〉 the â—â—ood of God was given for some other thing than that little happiness and 〈…〉 of comfort which we injoy here Do men that understand themselves 〈…〉 for trifles when wise men lay a broad and large foundation we expect a 〈…〉 If Christ be abased we may be exalted if he was apparell'd with 〈◊〉 flesh we may be cloathed with his Glory that which keepeth hope alive is the considerations of that ransome which Christ paid to reconcile us to God that we might be capable of the highest fruits of Christs Death an assurance of his love even eternal 〈◊〉 5. His Resurrection and Ascention 1 Pet. 1.21 God hath raised him from the dead and gave him glory that your faith and hope might be in God Christ confirmed his Mediatorship and herein he is a pattern to us taken possession of Heaven in our 〈◊〉 and nature he did in our nature rise from the dead and ascend into Heaven to give us a red and visible demonstration of a Resurrection and a life to come that we might look and long for it whilst we follow him in obedience and sufferings Christ is entred into his Glory and shall we be kept out Some saw him after he was risen and some saw him ascending we have certain testimony of it that he is gone to Heaven before us he that came to be an example of duty is also a pattern of felicity 6. Hâ—â— potent intercession He is sate down on the right hand of Majesty that he may apply his purchase and bring us into possession of that happiness which he hath procured for us We have a friend at Gods Right-hand who cannot satisfie himself to be there without us John 17.24 Father I will that they whom thou hast given me may be where I am and may behold my glory He is gone to Heaven as our forerunner Heb. 6.19.20 Which hope we have as an anchor of the Soul both sure and stedfast and which entreâ—â— into that within him the vail whither the forerunner is for us entered even Jesus made an high priest for ever after the order of Melchisedec Gone ashore whither we seek to Land Micha 2.13 The breaker is come up before them He hath taken all impediments out of the way and prepared a safe landing-place for us 7. All our former experience of God He hath ever born us good will never discovered any backwardness to our good he purposed it in Christ before the world was sent his Son to die for us before we were Born or had a being in the world called us when we were unworthy warned us of our danger when we did not fear it offered this happiness to us when we had no thought of it and left we should turn our backs upon it followed us with an earnest and uncessant importunity till we came to have anxious thoughts about it till we began to make it our business to seek after it by the secret drawings of his spirit inclined us to chuse him for our portion how many contradictions and struglings of heart were there ere we were brought to this ever since he hath been tender of us in the whole conduct of his providence afflicted us when we needed it delivered us when we were ready to sink he pardoned our failings visited us in ordinances supported us in troubles helped us in Temptations and is still mindful of us at every turn as if he would not lose our hearts and shall we not hope in him to the last Hath he forgotten to be gracious As they said Judg. 13.23 If the Lord were pleased to kill us he would not have received a burnt-offering and a meat offering at our hand neither would he have shewed us these things So if God had no mind to save us he would not use such methods of grace about us 8. The greatness of the Gospel Covenant For that allayeth a great many fears to remember that we are to interpret our qualification according to the Covenant of Grace and the sweet terms thereof and tho there be many failings we may be accepted with the Lord who will not impute to his people their frailties and sins of infirmity not perfection but sincerity is our claim we have indeed a faith too weak and mingled with doubtings too little love to God and self-love too prevalent Our desires of grace too cold our thoughts often distracted but yet where the heart is set to seek the Lord he will accept us and our infirmities shall be forgiven us for Christs sake When he justifieth who shall condemn Rom. 8.23 He will answer for the imperfection of our holy things every sin is not a sign of death some are consistent with a state of grace and hopes of glory there are some sins which every one that truly repenteth ceaseth to commit them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy There are other sins which they that repent do hate but they too frequently return Rom. 7.15 What I hate that do I. As the imperfection of our graces many vain thoughts and inordinate passions too much deadness and coldness in holy duties these are forgiven and consist with life these are causes of childlike humiliation but not of judging our selves ungodly or cast out of the Favour of God 2. To breed earnestness and this desirous expectation 1. Think often of the sinfulness and misery of the present evil world Even the better pâ—rt of it that which is incident to the people of God which are to be considered either singly or collectively
of particular persons 't is much more true of the Church all is for good Psal. 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Christ many times gets up on the Devils shoulders All Providence is for the Elects sake 2 Tim. 2.10 Therefore I endure all things for the elects sake that they may obtain salvation by Christ with eternal glory The sufferings of the Apostles conduced to the good of true Christians God considered the good of the whole Church USE Is Information 1. That the exception against Gods Providence from the evils that abound in the world is vain and frivolous 'T was an old doubting question If there be a God how are there evils If there were not a God how is there good One part answereth the other the Text more fully he turneth evil unto good That there are Devils God knoweth how to make use of them to punish the wicked and exercise the godly that there is sin if there had been no sin no Christ that there are miseries if no miseries many graces would be lost there would be no fortitude no patience no earnestness in prayer that there are wicked men it sheweth Gods distinguishing Mercy that when so many are drowned in the common shipwrack of mankind 't is the greater mercy that we escape if others are bad let us bless God that made us better Lastly that there is death that there might be a passage out of this world and a period to our labours and sorrows 2. It teacheth us how to interpret prayers We have prayed for the continuance of a blessing and lost it for the riddance of a trouble yet it continueth upon us this is the very case here if God heareth them how come they to suffer such hard things The spirit teacheth us to pray now the denyal of either suit turneth to good We often come to God with carnal requests which being interpreted sound but thus Give me that wherewith I may offend thee or have my flesh pleased or lusts fed God findeth us doting on the creature and we take it ill to be interrupted in our Whoredoms We must distinguish between what is really best for us and what we judg best other diet is more wholsome for our souls than what our sick appetites craveth we are best many times when weakest worst when strongest 3. It giveth us a reason of waiting Tho we do not presently know why every thing is done let us wait Providence doth not work without a cause we see it not now but we shall see it when God turneth it to good We must not judge of Gods work by the beginning God seemeth an adversary for a while to them that indeed injoy his eternal love let patience have its perfect work and when Providence is come to a period you will know more 4. What reason to trust God with events Some things fall under our duty others are a meer event our care is about events rather than duty and so we take Gods work out of his hands and so 't is not care so much as carking we enquire what shall become of us rather than what we shall do do you do your duty and God knoweth how to turn all things for good Phil. 4.6 7. Nothing can go amiss to him that is found in the way of duty 5. It informeth us of the happiness of Gods children We may put in for a share when we are sanctified to God all things are sanctified to us and things that otherwise would be snares prove helps and discouragements prove furtherances the creature is as if it were another thing to the Saints if they are advanced their hearts are inlarged to God 2 Sam. 7.2 And the king said unto Nathan the prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains Neh. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper I pray thee this day thy servant and grant him mercy in the sight of this man for I was the kings cupbearer meaning he had improved this place for God When they are afflicted they do not fret or faint but humble themselves under the mighty hand of God and so meet him at every turn Oh what a blessed thing is it to be under the special care of God and to have all things about us ordered with respect to our eternal welfare 't is not so with the wicked if God make Saul a King Judas an Apostle Balaam a Prophet their preferment will be their ruin Hamans honour Achitophels wit Herods applause turned to their hurt if in prosperity they contemn God in adversity they deny and blaspheme God This evil is from the Lord why should I wait on him any longer As the salt Sea turneth all into salt water so a man is as the constitution of his heart is 2. USE is Caution 1. Against misconstruction of Providence 2. Against non-improvement 1. Against misconstruction of Providence There may be a seeming harshness in some of Gods dealings but all things considered you will find them full of mercy and truth Psal. 25.10 If there be a seeming contradiction between his Word and Providence you must not always interpret the word by Providence but Providence by the word Psal. 73.17 Vntil I went into the Sanctuary of God then I understood their end 2. Against non-improvement Let us not lose the benefit by our negligence and folly let us observe how we make profit of every thing God would not send this affliction did he not know how it would be good for me Therefore to this end 1. Take these Motives 2. Consider what profit is to be gotten by afflictions 1. Motives 1. 'T is not enough to be good in the affliction but we must get good by the affliction Carnal men are somewhat good in the affliction more modest when Gods hand is heavy upon them and they are somewhat disabled or discouraged from following their lusts yea and may make great promises of reformation when God hath them under but as soon as they are delivered they encourage themselves in the practice of their old sins as metals are melted while they are in the furnace but assoon as they are taken out they return to their natural hardness again But the godly are the better afterwards they cannot forget their old smart by sin Josh. 22.17 Is the iniquity of Peor too little for us from which we are not cleansed unto this day They remember what was the great burden in their troubles and what was the great comfort and support under them and are the better all their lives but others are of another temper Psal. 78.34 When he sâ—ew them then they sought him and enquired early after God The sense of present smart and the terror of an angry God may frighten them into a little religiousness for
come to Christ For the power of God disposeth us to accept of his offer and not only encourageth but inclineth us to come to him for his calling is sanctifying and changing the heart Rom. 9.25 I will call them my people which were not my people That is make them to be so 1. VSE Hearken to this calling 1. From the benefit Doth God call thee to thy loss or do thee any wrong when he disturbeth thy sleep in sin and invites thee to partake of the riches of his Grace in Christ No he calls thee to the greatest happiness thou art capable of 2 Thes. 2.14 He hath called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. God seeketh to advance you to the greatest honour can be put upon mankind 'T is a blessed estate 1 Pet. 5.10 He hath called you to his eternal glory by Jesus Christ. That glorious happiness for ever 2. The great misery if we refuse this call None of those that were bidden shall tast of my Supper Luke 14.24 They are not only excluded from happiness but are under extream wrath and misery Prov. 24 25 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh 2. USE is To press you to make your calling and election sure 2 Pet. 1.10 It cannot be more sure than it is in its self but it may be more sure to us This may be known by these signs â—â— cation can be imagined either in God or out of God not in God nothing can fall out but what God foresaw at first nor can be frustrated for any defect of power for he is Almighty Angels Devils and Men being subject to him as the supreme and universal Lord. 4. This grace is brought about in a way most convenient for the honour of God and the good of the creature in a way of Faith and Holiness Faith John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Holiness Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Now faith is his gift Eph. 2.8 We are saved by grace through faith and that not of our selves it is the gift of God And Holiness is wrought in us by the spirit of Sanctification and that with a respect to his election 2 Thes. 2.13 He hath chosen you to salvation through the sanctification of the spirit and belief of the truth God did not chuse us because he did foresee that we should be believers or would be holy but that we might believe and might be holy he could not foresee any faith or holiness in us but what was the fruit of his own grace and elective love to us all is still according to his purpose and grace which was given us in Christ before the world began Faith and holiness is the way and means of bringing about his purpose not the foreseen cause and reason or the end the fruit of it not the motive to induce God to shew us mercy 5. To promote this faith and holiness and to preserve them 'till their glorified estate Gods Providence about them is very remarkable 1. He contriveth means to bring them into the world Many of their Parent may be wicked and deserve to be cut off for their sins but because there is a blessing in some of the Clusters they are not destroyed Many times a slip may be taken from an ill stock and grafted into the Tree of Life tho the Grace of the Covenant runneth most kindly in the channel of the Covenant How much more shall these which be the natural branches be grafted into their own Olive-tree Rom. 11.24 But yet God will shew the liberty of his counsels and chuse some out of families very opposite to his wayes and therefore many wicked men are spared that they may be a means to bring into the world those that afterwards shall believe Ahaz is let alone to beget Hezekiah and a wicked Ammon Josiah and there was one in the house of Jeroboam who made Israel to sin one child only in whom was found some good thing towards the Lord God of Israel 1 Kings 14.13 a godly young man that had in his heart the true seeds of Religion 2. When they are born God hath a special care of them that they may not dye in their unregenerate condition from the womb the decree beginneth to take place and be put in act Gal. 1.15 It pleased God who separated me from my mothers womb and called me by his grace Jer. 1 5. When thou camest out of the womb I knew thee He took special notice that that child was a vessel of mercy and to be employed for his glory and used for such and such purposes as he had designed them unto to fit them with such a constitution of body and mind as might best serve for that use if a man would trace the progress of Providence he would plainly see that God still hath been pursuing his choice and that that antecedent love which is the fountain of all our mercies is it which rocked you in your cradles suckled you at your Mothers breast trained you up and took care of your non-age visited you with his early mercies disposed of several Providences for your safety and preservation 't is said in Heaven we shall know as we are known 1 Cor. 13.12 compare Gal. 4.9 But now after that ye have known God or rather are known of God Then we shall understand how many several circumstances concurred to bring us home to God and how the goodness of God hath gone along with you from time to time to preserve you till the time of Grace was come rescued you in eminent dangers when the thred of your life was likely to be fretted asunder 3. The dispensation of means and the directing of means to such a place and people where and among whom the course of your life fell Not only the Doctrine but the journeys of the Apostles were ordered by the Spirit Acts 16.7 They assayed to go into Bythinia but the spirit suffered them not Acts 13.26 To you is this word of salvation sent Not brought by us but sent by God not only in regard of his institution but providential direction certainly there is a special Providence goeth along with ordinances and they are ordered and directed with respect to Gods elective love he sendeth furnisâ—eth continueth able instruments Acts 18.10 I am with thee and no man shall let on thee to hurt thee for I have much people in this city Wherever God lighteth a candle he hath some lost groat to seek He had much people belonging to his election in
Corinth God doth not say because there are much people though it is good casting out the net where there is store of fish but I have much people he understandeth not the Corinthians which were converted already so there were few or none at that time in Corinth but to be converted they were Gods people elected and redeemed by him though as yet wallowing in their sins Therefore the first moving-moving-cause of all this business was the election of God or his purpose to call them the persons never thought of seeking means for themselves and have not an heart to entertain them for a long time but God is at work for their good when they intended no good to themselves We read of saints in Nero's houshold Phil. 4.22 Who would look for saints in the family of so bloody a persecutor yet the Gospel could find its way thither and seize on some of his menial servants for God had strange ways and methods to convert those that belong to his grace I cannot say to them but to some others Christ was made known to them by Pauls defence 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear 4. In blessing the means quite besides the purpose and intention of the parties that receive benefit by them as appeareth by the circumstances of their conversion and first acceptance of Christ many times they come where they may hear of God and Christ with careless and flight spirits or drop in by chance as Pauls Infidel 1 Cor. 15.24 25. There cometh in one that believeth not How many do thus stumble upon grace unawares to themselves not minding or desiring any such matter but God directeth a serious word that pierceth into their very hearts sometimes God calleth them when opposing and persecuting as Paul Acts 9. Vergerius Many when they came to scoff have felt the mighty power and Majesty of God in his ordinances and what begun with scoffing ended in a more serious work Isa. 57.18 He went on frowardly in the way of his own heart I have seen his ways and I will heal him The officers that came to attack Christ John 7.46 said Never man spake like this man Sometimes men have been loath to come drawn with much importunity against their inclination and prejudices John 1.46 Can any good come out of Nazareth saith Nathaniel to Philip come and see and there he met with Christ. The Galileans were a ruder part of the Jews a gross and blockish sort of people it was generally conceived no Prophet was of that Country where Jonah was thus Nathaniel held off out of a prejudicate opinion Many of these things which come as it were by chance to us and without our foresight are well foreseen and wisely ordered by God As Augustine was carried besides his purpose that Gods purpose might come to pass in the conversion of Firnias a Manichee 5. In suiting all his dealings with them so after conversion that they may be kept blameless to his heavenly Kingdom John 10.3 Christ calleth his sheep by name knoweth all his flock particularly taketh notice of all their persons and conditions hath a special affection to them and care of them so Psal. 1.6 The Lord knoweth the way of the righteous knoweth their necessities straits hopes burdens and temptations His business in Heaven is to order his providence for their good 2 Chron. 16.9 sometimes giveth seasonable correction Psal. 119.75 I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me 1 Pet. 1.6 Now for a season if need be ye are in heaviness sometimes to lessen the affliction or remove it Psal. 125.3 For the rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity And 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will also with the temptation make a way to escape that ye may be able to bear it God considereth who needeth chastning and who needeth protection and deliverance Thus I have stated it 2. I shall give you an argument or two to confirm it 1. That there is a difference between man and man is plain and obvious to sense some are good and holy others are naught and wicked some understand the Gospel others are ignorant of it some scoff others believe some have a dead faith others a lively and deep sense of the world to come and make preparation accordingly ask the reason of this difference whence is it you will say their choice and inclination some chuse the better part others abandon themselves to their Iusts and bruitish satisfactions true But whence cometh this different choice and inclination Experience sheweth us that man from his infancy and childhood is very corrupt and more inclinable to evil than to good to things earthly than Heavenly carnal than spiritual and you may as well expect to gather grapes from thorns and figs from thistles as that man of his own accord should become good and holy and that we should be able to bring our own hearts to love God and delight in God Job 14.4 Who can bring a clean thing out of an unclean not one Well then since all are not good but some are whence cometh the difference Is it from a better temper and constitution of body That is a benefit and gift of God but this is not the whole cause many besot brave wits and spoil an excellent temper and constitution of body by their intemperance and incontinency and on the other side many of crabbed and depraved tempers master their natural inclination by grace and God doth often chuse beams and rafters for the Sanctuary of the most crooked timber Is it education and setting their inclinations right from their infancy 'T is I confess a great advantage to be brought up in the nurture and information of the Lord in a course of vertue and religion Prov. 22.6 Train up a child in the way that he should go and when he is old he will not depart from it The first infusions stick by us and conduce if not to conversion yet to conviction but many wrest themselves out of the arms of the best education and turn the back upon all those godly counsels and instructions which are instilled into them Is it the ordinances and means of grace these certainly have great force and efficacy this way God knoweth what keys will fit the wards of the lock if any thing the Doctrine of the Gospel will do it But they have not all believed Rom. 10.16 For Isaiah saith Who hath believed our report We see the same seed that thriveth in the good and honest heart is lost in high-way stony thorny ground the difference is not in seed but soil whatever means and helps you can imagine all is nothing till God puts a new heart into
us Is it a good temper and disposition of mind so that grace is represented to us congruously so that it findeth us fitly prepared Certainly seasons should not be over-slipped but yet this is not the adequate cause of conversion that some believe others not because we are so happy to find them in a disposition of mind to obey the word we see that many that come with an ill disposition and temper of soul to hear the word of God yet God taketh them by the heart people should bring a prepared mind free from distractions and prejudices but that is not all that is necessary we are to use the means but the success is from God who will take his own time Christians when they think themselves best prepared find not that efficacy in the word they could desire 2. All good is of God 1 Cor. 4.7 Who maketh thee to differ And what hast thou that thou hast not received And Jer. 24.7 I will give them a heart to know me 'T is his grace maketh the difference Matth. 13.11 'T is given you to know the mystery of the kingdom of Heaven but to them it is not given The cause of putting a difference between the one and the other is in the will of God the giver The advantages in the means of better temper better ministry somewhat there is in that Acts 14.1 They so spake that a great multitude of Jews and Greeks believed all this is to be imputed to Gods external providence one way of preaching may be more apt to convert souls than another a dart headed and feathered and sent out of a strong bow will pierce deeper than falling of its own weight pure solid Doctrine rationally enforced is more likely to do the deed But yet the thorough cause of the difference is internal grace changing the heart and powerfully inclining it to God Acts 11.21 The hand of the Lord was with them and a great number believed and turned to the Lord. 'T is Gods mighty power maketh the difference 3. Whatever God doth in time he purposed to do before all time for God doth nothing rashly and by chance but all by counsel and predestination 't is according to his purpose especially in mans salvation nothing is done but what he decreed to be done even the least circumstance time means and occasion 't is all according to purpose not of yesterday but from all eternity Acts 9.11 Gods sending Ananias to Paul and was not that foreknown and determined VSE Is to press us to admire grace Nothing moved God to let out his love upon us but his free eternal distinguishing love nothing keepeth the heart so right with God as a due sense of his free grace and love for the glory of his grace was the great thing God aimed at in all his dealings with us Eph. 1.6 12. To the praise of the glory of his grace wherein he hath made us accepted in the beloved That we should be to the praise of his glory who first trusted in Christ. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory This is the study of the saints Eph. 3.18 19. May be able with all saints to comprehend what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge 'T is the great excitement to duty 2 Cor. 5.14 The love of Christ constraineth us Rom. 12.1 I beseech you by the mercies of God 1 John 4.19 Titus 2.11 12. It breedeth a good spirit if love is at the bottom of all our duties 2. We have the truest view of our obligations to God in his elective love aulcius est ipso fonte Nothing will so much excite our love and gratitude as to consider 1. That God All sufficient who needeth nothing should chuse us He might have possessed himself if he had never created any thing without himself if you remove all Creatures from him you detract nothing from God if you add all to him you increase nothing in God 'T is the Creatures indigent condition that maketh him go without his own compass for the happiness of his being man cannot be happy in loving himself nor be satisfied in his own intrinsick perfections therefore seeketh supplies from abroad but Gods happiness is to love himself and delight in himself 2. That when God would look abroad among the Creatures he would chuse us whom he found in the polluted mass of mankind and make us objects of his grace and when he came to call us found us intangled in other sins as Abraham the father of the faithful an Idolater Joshua 24.2 every one that looketh into himself will find they were in temper to chuse any thing rather than Christ unless the Lord had prevented us by his goodness and turned our crooked wills and if we consider why we taken and others left Jer. 3.14 I will take you one of a city and two of a family And lastly if we consider this powerful prosecution of his eternal purpose This certainly will excite our love and gratitude SERMON XXXIX ROM VIII 29 For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren HEre is a reason why all afflictions work together for good to the called according to purpose because they were predestinated to be like Christ in all manner of likeness in sufferings holiness felicity In sufferings they must be afflicted as Christ was he had his share and they have their share Col. 1.24 I rejoice in my sufferings that I may fill up what is behind of the sufferings of Christ in my flesh Christ mystical is to suffer so much he was appointed and they are appointed 1 Thes. 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto Holiness we are to be holy as he is holy as well as afflicted as he was afflicted 1 Pet. 1.15 and again for felicity his sufferings had a good end so shall ours he bore afflictions and passed through them to eternal glory The captain of our salvation was made perfect by sufferings Heb. 2.20 So in us the cross maketh way to the Crown we can go no other way to Heaven than Christ did Therefore the conclusion out of all is That afflictions work for good they do not infringe our holiness but promote it rather if we be humble meek and patient as Christ was they do not infringe our happiness for still it fareth with us as it did with Christ as he was a pattern in bearing afflictions holily and couragiously so in the Crown of glory to be obtained after the victory He was the leader of a patient and obedient people to everlasting happiness so that here is a double argument Why all afflictions must turn to good because our afflictions fall not out besides the purpose
that he would spare us if God should be strict on the best of us what would become of us 2. USE To improve it First to confidence and hope A man that wants not Christ cannot want any thing when the elect had need of Gods own Son he did not spare him and when given us his Son will he not give mercy and grace to help in every time of need He that stood not on the greatest benefit will he stand upon a less There is two grounds of hope 1. The cause 2. The merit The fountain cause is the infinite love of God an Emperors revenue will pay a beggars debt the same good will that moved him to give his Son will move him to give other things that we stand in need of and may tend to our good The other is the merit of Christs Sacrifice God that is not sparing of his Son will not be sparing of what is purchased by his Son surely his purchase will be made good Christ sitteth at the right Hand of God to see that it be done Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God That one offering hath done the work 2. Improve it to obedience God spared not his own Son and shall we spare our lusts There is a twofold argument in it First an argument of gratitude Let us not spare our selves neither body nor soul nor life nor liberty nor strength nor time nor any thing that is near and dear to us so we may glorifie God the Apostle saith not barely he gave his Son for us but he spared not to give him We have thoughts and to spare Shall not God have them We have time we bestow many hours in vanity shall we not bestow some on God But surely it should be as a woâ—nd to our hearts that we should be so unwilling not to spare our lusts that which is not worth keeping The other Argument is from fear If we spare our sins God will punish them Job 20.13 Tho he spare it and forsake it not but keep it still within his mouth Deut. 29.21 The Lord will not spare him I may reason as the Apostle If God spare not the natural branches Rom. 11.21 take â—eed also lest he spare not thee Christ was only a surety for sinners thou art an obstinate and unreclaimed sinner 3. Improve this to patience under poverty If God hath dealt sparingly with us in the matters of this world yet he hath been bountiful in his Son more in your souls tho less in your houses he that spared not his Son doth with him freely give us all things so under affliction by death the death of friends thou art apt to say I cannot spare such a child or yokefellow or relation when God seemeth to be about to take them away God will not spare them tho you cannot or will not but you cannot say God doth not love us or them God loved Christ yet will not spare him 4. And especially should this be improved to give us great boldness and encouragement in prayer 1. Because God loveth us Usually when we come to God in prayer we draw an ill picture of him in our minds as if he were all wrath and vengeance and unwilling to be reconciled to man or brought to it with much difficulty therefore it concerneth us to obviate this prejudice and to conceive of God in prayer as one that loveth us we have gained a great point when we can come with this thought into his presence I am now praying to a God that loveth me and will do me good yes you will say if I could come to that I had gained a great point indeed but what hindreth when Christ came on purpose to shew the love and loveliness of God to us for our redemption came first out of the Bosom of God and Christs mission into the world and dying for sinners was the fruit of his love and mainly it served for this end to give us a full demonstration of the love of God and his pity to the lost world of sinners that when our guilt had made him frightful to us we might not fly from him as a condemning God but love him and serve him and pray to him as one willing to be reconciled to us light and heat are not more abundant in the Sun than love is in God what hindreth then but that you come with this thought But how shall I know that he loveth me What things may assure me of it What saith the Text God spared not his own Son but delivered him up for us all There is I confess a twofold love his general love and his special love his general love which intendeth benefits to us and his special love which putteth us in possession of them his general love to the lost world and his love and mercy to us in particular giving us the saving benefits purchased for us and intended to us 1. His general love to the lost world that is a great thing The Devil seeketh to hide the wonderful love of God revealed in our Redeemer that we may still stand aloof from God as more willing to punish than to save and many poor dark creatures gratifie his design and aim are still seeking signs and tokens of Gods love or something in themselves to warrant them to come to God by Christ and to perswade us that we shall be welcome if we do so and because they cannot find any thing in themselves that he will admit them they are troubled but all this while they are but seeking the Sun with a candle What greater evidence of Gods willingness to receive you than the death of Christ than the invitations of the Gospel this is alone above all evidences of his love He spared not his own Son but delivered him up for us all But herein we are like the Jews who when they had seen many wonders wrought by Christ would still have a new sign the greatest sign is given already Christs dying for a sinful world Men and Angels cannot find out a sign pledg and confirmation of the love of God above that yet if that be not enough we have another sign the promises and invitations of the Gospel which shew his willingness to welcome sinners salvation is offered not to named but described persons therefore if we are willing to come under these hopes upon Christs terms these must satisfie our scrupulous minds that there is no bar put to us but what we put to our selves by our refusing the grace as God offereth it Certainly Gods love and mercy to mankind is our first motive and his willâ—ngness to impart good things to them upon his own terms and surely he is well-pleased with our acceptance of them 't is true 't is said â— John 4.19 We love him because he loved us first But the first motive to draw our hearts to him is not his special elective love to
superstitious carnal part of the world falleth to his share but Christ hath cast him out and will still go on to do it Death hath an Empire and Kingdom Rom. 5.14 Death reigned from Adam to Moses and verse 17. by one offence death reigned Now for the destruction of these powers was Christ exalted at the right hand of God and by degrees he doth destroy and subdue them yet this destruction is not so universal but that sin and Satan and death doth still continue yet though there be not a total destruction of them there is an absolute subjection of them to the Throne of the Mediator They cannot do any more than Christ permitteth they cannot hurt those whom God hath given to Christ in a deadly manner they cannot hinder the bringing them unto the Heavenly kingdom He doth annihilate the guilt of sin by his death the dominion by the power of his Spirit In the dispisers and refusers of his grace sin continueth in its absolute power but still in a subjection to the Throne The wrath of the Mediator is seen in their condemnation and destruction Satan is destroyed as to his Princely power but so as we must use the means still at last he shall be judged Death is the last enemy 1 Cor. 15.26 that shall be destroyed It will be finally destroyed in the Resurrection For the present it serveth Christs ends 1 Cor. 3.22 Fourthly His Intercession for us this is a notable prop to faith 1. Christ presents himself and the merit of his Sacrifice before the face of God to preserve us in his favour Heb. 9.24 He appeareth before God for us As the High Priest did enter with Blood into the holy place Levit. 6.7 The Priest shall make an atonement for him If he did not interpose before God night and day how should the accusations of Satan be repelled breaches prevented a mutual correspondence preserved between us and God 2. He doth interpose his love will and desire for our salvation and all grace that is necessary thereunto in all our difficulties conflicts and temptations to intercede is the part of an inferior towards a superior thus is Christ as Mediator to God John 14.16 I will pray the father He is to ask his own glory Psal. 2.8 Therefore what Grace is necessary for us 'T is a comfort Christ doth nor forget us now in Heaven as Pharaohs Bâ—tler forgat Joseph Gen. 40.23 But 't is much more a comfort that he will take notice of our particular case that he knoweth us by name and our necessities and wants and doth particularly intercede for us Nay he is mindful of us when we are not mindful of our selves for his intercession doth make way for the effectual application of his grace to us when we think not of it He obtaineth first the convincing then sanctifying then comforting spirit 3. To prevent breaches 1 John 2.1 We have an advocate with the Father Jesus Christ the righteous An advocate so he is opposite to our accuser And Heb. 2.17 He is a merciful and faithful high priest in things appertaining to God to make reconciliation for the sins of the people Merciful to undertake faithful to accomplish merciful to us faithful to God merciful in dying faithful in interceding and so mindful of us at every turn Surely 't is the office of a Saviour to be Gods instrument in procuring our discharge if we our selves should only plead for pardon having carried our selves so unworthy of it it would be uncomfortable to us but he that hath redeemed us pleadeth for us we do not go to God alone 4. He presents our prayers which are made acceptable to God not as coming from us but as perfumed with his merits Heb. 8.2 and Rev. 8.3 And another angel came and stood at the altar having a golden censer and there was given to him much incense that he should offer it with the prayers of the Saints He hath intendred his own heart by suffering hunger contempt in the world exile weariness pain of body heaviness of mind Heb. 4.14 15 16. Seeing then that we have a great high priest that is passed into the heavens Jesus 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 a time of need Therefore come boldly for such mercies as we stand in need of He knoweth the heart of a tempted man VSE You see then what abundant cause we have to triumph and glory in Christ. You have his Humiliation as the ground of your comfort his Exaltation which qualifieth him to apply it to you and work it in you the merit and power If he had not wrought our deliverance long might we have born the wrath we deserved and had no means to help our selves If he should not make continual intercession for you the remnant of your sin would still bring damnation if he did not hide your nakedness and procure your daily pardon you would every day be your own destroyers nay you would not be an hour longer out of hell if he did not bring you to God you could have no comfortable access to him in any of your wants and necessities if he leave you to your selves to resist one temptation even to the foulest sins how quickly would you be born down and wallow like a swine in the mire We can with Jonah easily raise the storm but we know not how to allay it All from first to last must be given and ascribed to God in Christ. SERMON XLV ROM VIII 35 Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword THE Triumph over the evil of sin being ended the Apostle beginneth his Triumph over afflictions Here observe 1. The Challenge Who shall separate us from the love of Christ 2. The evils enumerated Shall tribulatiâ—n or distress or persecution or famine or nakedness or peril or sword 1. The Challenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who for what The things mentioned are spoken of as a person but the chief difficulty is about the meaning of that Clause the love of Christ Whether it be meant of our love to Christ or Christs love to us Reasons may be given on both sides 1. That it is meant of our love to Christ for tribulation is not like to alienate Christ from us but us from Christ This doth rather tend to draw us from loving God than God from loving us 2. That it is meant of Christs love to us because 't is very unlikely that the Apostle would boast of the constancy of his own love 'T is more comely to triumph in Gods love to us than our love to God What shall we then
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
of the point 1. By Scripture and there I shall produce two metaphors the first where Christs love is compared to a banner Cant. 2.4 His banner over me is love A banner is a Military ensign The Church is elsewhere described to be terrible as an Army with banners because of its order and strength now what is the banner under which the Church sighteth with joy and victory against Sin Satan and the World Christs ensign is his love to her that love by which he Redeemed us and converted us giveth us everlasting consolation and good hope through grace this is the love that giveth us victory over all temptations The other Metaphor where Christs love is compared to the lining of a Chariot Cant. 3.10 His Chariot is paved with love Meaning that Chariot wherein the Saints ride in triumph to Heaven Love doth all for us all the promises run like pipes with streams of love all providences or Christs dispensations towards his people are nothing else but love 2. By reasons taken from the properties of Christs love 1. 'T is a transcendent love All love where it is real 't is earnest and vehement much more the love of Christ for that is not to be measured by an ordinary standard for the Apostle saith Eph 3 19. That you may know the love of Christ which passeth knowledge The love of Christ to lost sinners is so vast boundless and infinite that there is no parallel whereby we may come to the knowledge of it Rom. 5.17 18. We may know it as to admiration but we cannot know it as to comprehension to the full Somewhat we may know by what is spoken of it in the Scripture somewhat by what we feel in our selves of the effects of it yea we not only may know it but we ought to know it so far as may inflame our hearts with a love to God and enable us to be faithful to him whatever troubles we endure for his sake now what may we not promise our selves from such a love as is not only above our expression but above our comprehension He that dyed for sinners will he not be kind to his people 2. 'T is a tender love and such as maketh him solicitous for our welfare we use to say Res est soliciti plena timoris amor Love is a sollicitous thing feareth not the danger or trouble of what is beloved As Jacob was sollicitous about Benjamin lest mischief should befall him in the way As Epaphroditus had a sollicitous care of the Philipians and of any trouble or sorrow that might happen to them Phil. 2.26 Such is the care of Christ over his people especially when they are most in danger then his love is most at work for them to provide help and cordials against all temptations He knoweth our weakness and infirmities for his people are ingraven on the palms of his hands Isa. 49.16 yea carryed in his heart as the names of the Tribes on the breast of the High Priest So Christ calleth his own sheep by name and leadeth them John 10.3 Now knowing the danger to which they are exposed his love doth incline him to pity them and give them renewed proof of his affection and care over them in their extremities and doth strangely preserve them in manifold dangers 3. 'T is a constant and an immutable love Jer. 31.3 With an everlasting love have I loved thee Gods love is a love of perpetuity or eternity His love and affection continueth still the same to us and shall do so for ever God reserveth a liberty in the Covenant 1. for correction Psal. 89.32 33. Then will I visit their transgressions with the rod and their iniquity with stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail The sharpest rods and sowerest stripes do stand with loving-kindness to them yea are rather effects of his love than hatred But this New-Covenant-love is immutable 4. 'T is an operative and effective not an idle and hidden love If Christs love were only an affection in the heart a well-wishing love there were less comfort in it but 't is a love that breaketh forth in action and real performance He will readily do good to his people whom he loveth not only hereafter when he will accomplish our glorious hopes But now his love is not without effects Two I shall mention 1. His ordering all dispensations of providence for our good this God doth for them that love him Rom. 8.28 And surely 't is a great testimony of his love to us They know nothing in Religion that know not that Christs external Government is necessary to the preservation of the saints as well as his internal grace See Psal. 25.3 Let none that wait on thee be ashamed let them be ashamed that transgress without cause 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that ye may be able to hear it He withdraweth temptations that they may not be too strong for feeble souls and cause desbondency in them And moderateth our afflictions that they may not trouble or discourage us but only correct and keep us from security vanity and contempt of holy things These temptations by troubles and afflictions are let loose to check other temptations to ambition worldliness and sensuality but when they are like to prove temptations themselves the love of Christ is much seen in his wise and gracious mitigation and removal of them 2. The assistances of his Grace or the operations of his Spirit Surely the property of love is velle amato bonum And God giveth the true good to his children The good we are capable of in this life is the gift of his sanctifying Spirit Tempted souls find it a needful benefit and when they seek it will Christ deny it to them No he hath assured them of the contrary Matth. 7.9 10 11. Or what man is there of you whom if his son ask bread will he give him a stone Or if he ask fish will he give him a serpent If ye then being evil know how to give good gifts to your children how much more shall your Father which is in heaven give good things to them that ask him God will not deal worse with his children than men do with theirs and that good thing is the Spirit Luke 11.13 USE 1. Information 1. That we cannot secure our selves by our selves The Devil is too strong an enemy for sinful lapsed men to deal withall he conquered us in innocency and what may he not do now when we are divided in our selves and have something in us on both sides Much earthliness carnality aversness from God as well as love to him Therefore we subsist every moment by the love of Christ who became the Captain of our salvation Heb.
The glory of Kings and Emperors compared to his glory is less than the light of a candle compared with the Sun in his brightness 3. Couple Nor things present nor things to come Thereby he meaneth all things that had happened or might hereafter happen to them before their departure out of the world As we bear up under present pressures so we need fear those which are to come we often forecast what shall become of us if the Lord permit great troubles trials and calamities to befal us a Christian is as sure of things to come as things present the present hopes fears and enjoyments are transitory and contemptible and future evils will sooner be past over for our salvation will be much nearer than when we first believed Rom. 13.11 4. Neither height nor depth The creatures above us or below us neither sublimitary of honours nor depth of ignominy dignities do not intice nor disgraces discourage us no power from the highest to the lowest of the creatures no estate or condition of life from the highest honour to the lowest beggery can prevail with us to quit Christ. Secondly The general expression nor any other creature comprising thereby all things on this side God how amiable or terrible soever they seem What can creatures do when they are in the hands and under the care of the Creator Well then The sense is That no force or fraud shall untwist the bands and cords of this love no temptation shall blast or persecution cause that faith to wither which hath taken root in a good and honest heart 2. Their attempt or design To separate us from the love of God in Christ Jesus our Lord That is from the love wherewith we through Christ love God and the love wherewith God loved us through Christ this as the cause that as the effect for the embraces are mutual we apprehend that for which we are apprehended of Christ Phil. 3.10 Only he first layeth hold upon us by his effectual Grace and we lay hold upon him and our standing dependeth upon our love as a means and his love as the principal conserving cause 3. The fruitlesness of the attempt nothing shall be able to separate us from the lovs of God Mark The Apostle doth not only say that nothing shall but nothing can separate us which is more emphatical 4. His confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded The Apostle doth not go by thinking and guessing but undoubted knowledg Elsewhere we have two words 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep what I have committed to him There are two acts of the understanding apprehension and judication The first is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must know the grounds and assent to them Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of these things they embraced them The mind acquiesceth in the evidence of truth the will in the worth of truth evidenced Once more Paul doth not speak of his resolution what he would do but his perswasion what God would do the first included but the latter more clearly asserted Quest. The only Question which remaineth for Explication is Whether Paul spake this of himself and in his own person only or in the name of all believers Ans. My Answer is the same with that which Paul giveth in somewhat a like case of Abraham Rom. 4.23 24. Now it was not writ for his sake alone but for us also who believe in Jesus For he doth not speak this out of any special and personal Revelation made to himself and concerning himself but that common spirit of faith which falleth upon all believers and so we may say as Paul of David 2 Cor. 4.13 We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak My reasons are first Because he afterwards changeth the number I am perswaded but 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate us Secondly The grounds are the same to all the promise the same and 't is the common interest of all the faithful to be preserved in Jesus Christ If any be weak and grow not up to this full perswasion and triumph over all doubts and fears 't is their own fault for this is not so peculiar to Paul but they also if they be not wanting to themselves may be carried to heaven in Christs triumphant Chariot with confidence and rejoicing notwithstanding all impediments and difficulties in the way All may and if they do not 't is because they do not improve the common grounds 1. Doct. This is matter of triumph to believers to be perswaded that nothing be it never so great and powerful can separate them from the love of God in Christ. 1. I shall enquire What is this love of God in Christ. 2. That as long as God loveth us the people of God apprehend themselves in good condition 3. That from this love nothing can separate us 4. We ought firmly to be perswaded of this 1. What is this love of God in Christ Here I take it actively for the love wherewith he loveth us Love may be considered First As an attribute or a perfection in God so 't is said 1 John 4.8 God is love Which noteth his readiness self-propension or inclination to do good Secondly as it relateth and passeth out to the creatures so there is a common love and a special love his common love is set forth Psal. 145.4 The Lord is good to all and his tender mercies are over all his works This love floweth in the channel of common Providence But then there is a special love which is called his love in Christ Eph. 1.3 Who hath blessed us with spiritual blessings in heavenly places in Christ. This love may be considered as purposed or expressed as purposed 2 Tim. 1 9. According to his purpose and grace which was given us in Christ Jesus before the world begun His gracious purposes were from everlasting he determined within himself that we should receive these fruits of his love through Jesus Christ. 2. As expressed and that two ways as revealed in the Gospel and as applyed to our hearts First the love and free grace of God is revealed in the Gospel there is the discovery of Gods good will to sinners and the rich preparation of Grace he hath made for those who are truly willing to receive him therefore called the unsearchable riches of grace Eph. 3.8 Or those many blessed advantages that belong to Christians Secondly as applied to our hearts The application may be consideâ—ed as to the effects or sense First as to the effects When the Gospel is made successful to our conversion and his eternal love beginneth to take effect Jer. 31.3 I have loved thee with an everlasting love therefore in loving-kindness have I drawn thee And again Eph. 1.6 He hath made us accepted in
deep experience of his grace in Christ that have not taken up some light thoughts about it but are deeply overcome and possessed with a sense of his love whose heart and soul is towards God and his wondeful love in Christ is the root and foundation of all their Religion now these thorough-Christians who are rooted and grounded in faith and love they are not so much believers in conflict as believers in triumph and whereas others make an hard shift to get to Heaven with much labour both of flesh and Spirit and many doubts and fears they keep up a continual rejoycing in God and find little or no trouble or disturbance in the Spiritual life Lusts are more mortified and Satan is discouraged and they are assisted with a larger experience of grace than others receive 1. USE Is information 1. To shew what cause they have to be ashamed that are discouraged by smaller temptations that cannot run with the foot-men Jer. 12.5 The smallest things separate them from the love of God in Christ or darken the comfort of it in their souls 2. The great priviledges of a Christian. Turn him to what condition you will raise him or cast him down kill him or spare his life you cannot harm him inrich him or beggar him his happiness is not at your command he is not at the disposal of any creature in the world Devils or Men crosses and contrary winds blow him to Heaven Cant. 4.16 and here death life heigth depth if God hath good to do by his life he will preserve him if his work is ended he will take him away by death All doth better his heart or hasten his glory 3. What an advantage those Christians have above others that make it their business to love God and count it their happiness to be beloved by him Take either first that make it their business to love God Love God once and all that he doth will be acceptable to you and all that you do will be acceptable to him for if we love him nothing will be grievous not commands grievous nor tryals grievous 1 John 5.3 Heb. 12.6 Whom the Lord loveth he chastneth 'T is from a father and all that you do is acceptable to God The lovers mite is better taken than the vast treasures of enforced service If you love him you may be sure he loveth you John 14.21 Secondly They count it their happiness to be beloved by him and then under the sorest temptations 't is enough that God loveth them if he will not take away his loving-kindness from them 't is enough though he visit them with scourges Other things will not satisfie them without this but this satisfieth them in the want of all other things Psal. 106.7 2. USE Is to exhort us to several duties 1. To the great duties of Christianity which give us an interest in this unchangeable love I shall instance in faith and love First by faith to put our souls in Christs hands for there alone we are safe against temptations 2 Tim. 1.12 For I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 4.19 Commit the keeping of your souls to him So Psal. 37.3 4. Trust in the Lord and do good so shalt thou dwell in the land verily thou shalt be fed Delight thy self in the Lord and he shall give thee thy hearts desire 'T is not a devout sloath or careless negligence but a resolution to take his way and adhere to it trusting him with all events We may do it upon the confidence of his willingness fidelity and sufficiency His Office sheweth his willingness 't is his office to save souls which he cannot possibly neglect Luke 19.10 The son of man came to seek and save that which was lost His Covenant sheweth his fidelity 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able His nature or his Divine Power sheweth his sufficiency He is God Phil. 3.21 and he is with God Heb. 7.25 2. The next great duty is love for love is the mutual bond between us and Christ as Christ is the bond of union between God and us We must not intermit our own love the love of God keepeth us and we are bidden to keep our selves in the love of God Jude 21. John 2.27 28. Ye shall abide in him and then presently abide in him And John 15.5 Abide in me and I in you The greatest danger of breaking is on our part there is no fear on Christs part Now we must use the means possess the heart with the love of God in Christ. We must believe the love of God think of it often not by light thoughts but let it be radicated in our hearts and let us rouse up our selves to love God again who hath shewed so much love to us 2. Let us forecast all visible dangers and not fix too peremptorily on temporal happiness There are a world of vicissitudes in our pilgrimage but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death heighth or depth but beg of God to sanctifie every condition Phil. 4.12 I know how to be abased and how to abound to be full and to be hungry to abound and to suffer need We are subject to changes sometimes in credit and sometimes in disgrace sometimes in sickness and sometimes in health sometimes rich and sometimes poor there needeth wisdom to carry our selves in prosperity as well as adversity 3. Let us get our hearts confirmed against these temptations that may assault our confidence Life death if God prolong life there is occasion for service if death cometh that is our comfort Rev. 14.8 Blessed are the dead that die in the Lord. Phil. 1.20 I desire to be dissolved and to be with Christ which is much better Death is a passage to glory it shall not separate us from Christ but joyn us to him Phil. 1.23 Lay up this comfort against the hour of death 'T is a separation that causeth a nearer conjunction Then Angels the evil Angels are under Christ Col. 1.16 You are never in Satans hand but Satan is in Gods hands Then for Principalities and Powers no Potentates have any power but what is given them from above John 19.11 Thou couldest have no power at all against me were it not given thee from above And Christ promiseth Matth 16.18 Vpon this rock I will build my Church and the gates of hell shall not prevail against it Things present and things to come Whatsoever is present is either good or evil the good things are for our comfort in our pilgrimage the evil fit us for an happier estate but we have no assurance of things to come Matth. 6.34 Sufficient to the day is the evil thereof And then heighth depth We are acquainted with the heighth and depth of the love of God we know
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
sinners is never seen in all its glory or graciousness till then 2. The good which the faithful do is very imperfect and mixed with many weaknesses and infirmities it may endure the touchstone but it cannot endure the balance as we shall find then when our Righteous Judge shall compare our best actions with his Holy Law After we repented and believed and returned to the obedience of God the Lord knoweth our Righteousness is as filthy rags and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness and graces are our garments 3. Though it were never so perfect yet it merits nothing by its own intrinsick worth at Gods hands when we have done all we are but unprofitable Servants Luke 17.10 And paying a due debt deserveth no reward 't is a grace bestowed upon us that we can do any thing for God 2 Cor. 8.1 And services and sufferings bear no equality with the reward Rom. 8.18 And all is done by those that did once deserve Eternal Death Rom. 6.17 18. And were redeemed and recovered out of that misery by an infinite grace 1 Pet. 1.18 19. And already appointed Heirs of Eternal Life before we serve him Rom. 8.17 by his precedent elective love In short they that continually need to implore the mercy of God for the pardon of sin and cannot oblige God by any work of theirs must needs admire grace and the more grace is discovered to them and they discovered to themselves the more they will do so 2. The other end of the Judgment is to convince the Creature and that is best done by bringing our works whether good or evil into the Judgment If only the purposes of God were manifested the condemned would have a just exception and their cavils would be justified that it was long of God they were not saved Man is apt to charge God wrongfully Pro. 9.3 The foolishness of man perverteth his way and his heart freteth against the Lord. What ever exceptions men have against God now then all is clear their works are produced their own evil choice and course if the grace of the Redeemer were only produced those who are excluded from the benefit might seem to tax the proceeding as arbitrary and the whole business would seem to be a matter of Favour and not of Justice But when their destruction is of themselves there is no cause of complaint if only the good estate of men were considered there would not be such an open vindication of Gods Righteous dealing In any Judgment all things are rightly and convincingly carryed when the Judge doth proceed secundum regulas juris secundum allegata probata according to the Law as a Rule and according to the things alledged and proved as to the application of the rule to the parties Judged Now the producing of the things done in the Body whether good or evil suiteth with both these and so in the day of Judgment there is a right course taken for convincing the Creature 1. The Judge must keep close to the Law as his rule for the absolving or acquitting of the parties impleaded So it belongeth to Christ as a Judge to determine our case according to the Law which we are under We Christians are under a double Law of Nature and Grace the Law of Nature bindeth us to love and serve our Creator but because of mans Apostacy the Law of Grace findeth out a remedy of repentance or returning to our duty after the breach and Faith or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant remain under the bond of the first which exacteth perfect obedience from them and the Judge doth them no wrong if he Judge them according to their works But now those who have accepted the Second Covenant and devoted themselves to God taking sanctuary at the mercy of their Redeemer they indeed have a plea against the first Covenant they are sinners but they are repenting sinners and believing in Christ. Now their claim must be examined by the Judge whether this penitence and acceptance of grace be sincere and real whether true Penitents and sound believers that must be seen by our works and the Judge must examine whether our repentance and returning to our duty be verified by our after obedience and our thankful acceptance of Christ and doth ingage us to constancy and cheerfulness in that obedience A double accusation may be brought against man before the Tribunal of God That he is a sinner and so guilty of the breach of the first Covenant Or that he is no sound believer Having not fulfilled the Condition of the Second As to the first accusation we are justified by Faith as to the Second by works and so James and Paul are reconciled Rom. 3.24 A man is justified by Faith without the deeds of the Law Jam. 2.24 A man is justified by works and not by Faith only Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature or as a man called to the grace of God in Christ or as a Christian professing Faith in the Redeemer According to this double relation there is a double Judgment past upon us According to the Law so condemned already according to the Gospel so accepted in the Beloved To this double Judgment there answereth a double justification Of a sinner by vertue of the satisfaction of Christ apprehended by Faith without the works of the Law Of a believer or one in the state of grace so justified by works for here 't is not enquired whether he have satisfied the Law that he may have Life by it but whether professing himself to be a Christian he be a true believer and that must be tryed by his works for as God in the Covenant of grace giveth us two benefits remission of sins and sanctification by the Spirit So he requireth two duties from us A thankful acceptance of his grace by Faith and also new obedience as the fruit of love Well then this being so to wit that Christs Commission and charge is to give Eternal Life to true believers and them only the only found mark of true believers is their works of new obedience These must be tryed in the Judgment 2. A Judge must proceed secundum alligata probata not to give sentence by guess but upon the evidence of the Fact Therefore Christ to convince men that they are sinners by the first Covenant or Hypocrites or sincere by the Second must consider their works Mens profession must not be taken in the case but their lives must be considered for there are Christians in the Letter and Christians in the Spirit some that have a Form of godliness but deny the Power thereof 2 Tim. 3.5 And God doth not respect the outward profession 1 Pet. 1.17 There may be a carnal Christian as well as a carnal Heathen
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
to us is very comfortable Things that do most concern us do most affect us as a man is more pleased with legacies bequeathed to him by name then left indefinitely to those who can make friends if I can discern my name in Gods Testament it is unquestionably more satisfactory and more ingaging than when with much ado I must make out my Title and enter my self an heir Eph. 1.13 After that we heard the word of truth the Gospel of your Salvation It is not sufficient to know that the Gospel is a Doctrine of salvation in general or to others only but every one should labour by a due application of the promises of the Gospel unto themselves to find it a Doctrine of salvatâ—on unto themselves Salvation by Christ is a benefit which we need as much as others and therefore should give all diligence to understand our part and interest in it Gods love to us is the great reason of our love to God ours a reflection the more direct the beam the stronger the reflection T is the quickening Motive to the Spiritual life Gal. 2.20 Certainly they are much to blame who can so contentedly sit down with the want thereof so they may be well in the world If God will love them with a common love so as they may live in Peace and Credit and Mirth and Wealth among men Our joy comfort and peace much dependeth on the sense of our particular interest Luke 1. 46. My Soul doth rejoice in God my Saviour And Rom. 5.11 We rejoyce in God as those that have received the atonement 'T is uncomfortable to live in doubts and fears or else to live by Guess and uncertain conjectures Well then if we would maintain the joy of faith the vigour of holiness we should get our interest more clear 2. T is not absolutely necessary Because love is the fruit of faith not of assurance only Gal. 5.6 Faith working by love Love is not so grown indeed where there are fears and doubts of our condition 1 John 4. â—8 He that feareth is not made perfect in love Yet a love he hath to God If love did wholly depend upon an actual perswasion of Gods special love to us it could never be rooted and grounded for this actual persuasion is an uncertain thing often interrupted by the failings of Gods Children and Spiritual desertions and frequent Temptations we do not sail to Heaven with a like tide of comforts Our evidences are many times dark doubtful and litigious but the grounds of faith are always clear fixed and stable And therefore the serious Christian may make a shift to love Christ though he doth not know that he loveth him with a special love so as to be absolutely assured of it he is not so necessarily a Comforter as a Sanctifier And though he doth not fill us with joy yet he may work a strong earnest love in our hearts which is as much seen in unutterable groans as in unspeakable joys Love is one of our greatest evidences and therefore goeth before assurance rather than followeth after it And assurance is rather the fruit of love than love of assurance See John 14.21 23. 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 unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our â—bode with him 'T is because we love God so little that we want the fruits of his manifested love So that you must not cease to love God before you are assured of his love to you But you must love him sincerely and strongly and then you will know God loveth you In the love of benevolence God beginneth but as to complacency the object must be qualifyed We must have a good measure of grace before we can so clearly discern it as to be certain of it 3. There are many considerations which are proper to our state every one of us have cause enough to love God if we have but hearts to love him Not only as he created us out of nothing but as he redeemed us by Christ Cannot I bless God for Christ without reflection on my own particular benefit His general love in sending a Saviour for mankind John 3.16 God so loved the World that he sent his only begotten Son into the World that whosoever believed in him should not perish but have everlasting life As they reasoned Luke 7.5 He loved our Nation and hath built us a Synagogue Few did injoy the benefit of it but 't was love to the Nation of the Jews So his Philanthropy his man-kindness should put that home upon us that there is a sufficient foundation for the truth of this Proposition that whosoever believeth shall be saved That Christ is an all-sufficient Saviour to deliver me from wrath and to bring me to everlasting life that such a doctrine is published in our borders wherein God declareth his pleasure that he is willing all men should be saved and come to the knowledge of the truth 1 Tim. 2.3 That the door is wide enough if you will get in and if you have no interest you may have an interest We must not think that general grace is no grace The life of Christianity lyeth in the consideration of these things In the free offers of grace all have alike favour and none have cause to murmur but all to give thanks All that God looketh for is a thankful acceptance of the grace made for us in Christ surely when we think of Gods goodness and kind-heartedness to miserable and unworthy sinners and do often and seriously think what he is in himself and what he is to you what he hath done for you and what he will more do for you if you will but consent and accept of his grace Such serious thoughts cannot but warm your hearts and through the Lords blessing awaken in you a great love to God In short the love of God shed abroad in the Gospel is the great and powerful object that must be meditated upon And the love of God shed abroad in your hearts the most effectual means to keep these objects close to the heart And then doubts will vanish 4. The mercies of daily providence declare much of the goodness of God to you and to make him more amiable Christians are much wanting to themselves and to their duty to God when they do not increase their sense of Gods goodness by their ordinary comforts Deut. 30 20. Thou shalt love him for he is thy life and the length of thy days 1 Tim. 6.17 18. 'T is the living God who giveth us richly to injoy all things in this present World And Psa. 68.19 The God of our Salvation who daily loadeth us with his benefits Every days and hours experience should indear God to us 'T is his Sun that shineth
upon whom we do depend And every motion and inclination of ours is under a rule If we could any moment be exempt from the influence of his providence we might be supposed to be exempted in that moment from his Jurisdiction and government But man wholly depending upon God for being and preservation cannot lay claim or title to himself or any thing that is his no not for a moment They were rebels against Gods government who said Psa. 12.4 our tongues are our own who is Lord over us By what right can we call our tongue our own We neither made it nor can keep it longer than God will He is the maker of all things and therefore should be the governour and end of all things 'T is a robbery and usurpation of Gods right when you divert your respects from him and set up self in his place 2. By Redemption That right is pleaded 1 Cor. 6.20 Ye are bought with a price therefore glorify God with your Bodies and Souls which are Gods By Creation we owe our selves to God but by redemption we owe our selves to him by a double and a more comfortable right and title A man bought with anothers money if he dyed by his stripes if he continued a day or two his friends had no plea against his Master the Law giveth this reason for he is his money Exod. 21.21 That is his own purchase by money but God hath bought us at a higher rate with the Blood of his Son 1 Pet. 1.18 The precious Blood of Christ. Therefore the redeemed are bound to serve him that ransomed them if a man had bought another out of Captivity or he had sold himself all his strength and time and service belonged to the buyer Christ hath bought us from the worst slavery and with the greatest price No thraldom so bad as the bondage of sin and Satan no prison so black as Hell and no ransom so precious as the Blood of the Son of God And he bought us to this end that we might live to God not to our selves And therefore unless we mean to defraud Christ of his purchase we should mind this more than we do 3. By regeneration Whereby we are brought actually into Christs actually into Christs possession and fitted for his use taken into his possession for there is a Spiritual union and conjunction between us and Christ. See 1 Cor. 6.15 16 17. Know ye not that your bodies are the members of Christ Shall I take the members of Christ make them the members of an harlot God forbid know ye not that he that is joined to an harlot is one Body For two saith he shall be one flesh What But he that is joined to the Lord is one Spirit Mark there the grounds of the Apostles reasoning He that is joyned to an harlot is one flesh and he that is joined to the Lord is one Spirit What shall we conclude thence That all that is ours is Christs verse 15 th Shall I take the members of Christ and make them the members of an harlot God forbid Christ hath a right in all and every thing that is a Christians Members belong more to their head than slaves to their Master because of their near conjunction and from thence they receive life strength and motion Being ingrafted into Christ we must submit to be guided and quickened by his Spirit As fitted for his use the new Creature is fitted for the operations which belong to it the withered branch is again quickened that it may bring forth fruit unto God Gods best gifts would lie idle if this were not Rom. chap. 7. verse 4. Married to Christ that we may bring forth fruit unto God 4. By voluntary contract and resignation When we first enter into covenant with God God giveth Christ and all things with him and we give up our selves and every interest of ours unto God Cant. 2 16. I am my beloveds and he is mine So that to alienate our selves and use our selves for our selves 't is not only robbery but treachery and breach of covenant because by our own solemn consent we owned and acknowledged Gods right in us and yeilded up our selves to the Lord to be imployed ordered and disposed by him at his own will and pleasure Rom. 6.13 But yield your selves unto God as those that are alive from the dead 2. Reas. The danger which will come by it if we should live to our selves and not to God 1. The creature doth not only withdraw its self from God but sets up another God And so the Crown is taken from Gods head and set upon the object of our own lust The World is God Matth. 6.24 Or the Belly is God Phil. 3.19 We leave the true God but a name and set up our selves as our own end and the pleasing of our selves as our chief good and use all creatures to this end and love the present life and prosperity more than God and set up our own will in contradiction to Gods all our labour and travail is to please our selves and satisfy our selves and to break the bonds and cast off the yoke and would be Lords of our selves and our own actions and injoy honours and riches and pleasures to our selves 2 There cannot a worse mischief befal◠us than to be given over to our ownselves Or this is the sorest plague Psa. 81.12 So I gave them over to their hearts lusts and they walked in their own counsels There is nothing maketh us more miserable than to be given over to our own choices And he said well that made this prayer to God libera me á malo homine á me ipso For pride sensuality and worldliness will necessarily bear rule where a man is given over to himself we have not a worse enemy than our selves 'T is self that depriveth us of Heaven that maketh us neglect and slight the grace of our Redeemer Man 's own will is the cause of his own misery and thou offendest thy self more than all the World can do besides Therefore a man hath more cause to hate himself than other things VSE of all is to press us to this weighty duty of living to God and not to our selves Not to our own will and interest and according to the will and for the glory of God Motives 1. Christs self-denial who came from Heaven not only to expiate our offences but to give us an example And wherein was the example He telleth us he came not to do his own will but the will of him that sent him John 6.38 And to promote his Fathers Glory John 8.50 I seek not my own Glory He was still guided by his Fathers will and had his orders from Heaven for all that he did Now how did he do the will of God and seek the glory of God He did it with delight John 4.34 'T was meat and drink to him to do his Fathers will A will wedded to its self and his own honour and ease and credit
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as