Affections as our Father which is in Heaven If we look to his Fatherly Bowels none deserveth the Title but he Isa. 49.15 Can a Mother forget her Sucking Child that she should not have compassion on the Fruit of her Womb yea they may forget yet will not I forget thee Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children how much more will your Father which is in Heaven give good Things to them that ask him Psal. 27.10 When my Father and Mother forsake me then the Lord will take me up Certainly God excelleth all temporal Relations never Father had such Bowels and Affections We were never in the Bosom of God to know his Heart but the only Son of God that came out of his Bosom he hath told us Tidings of it and hath bidden us come boldly and call him Father When ye pray say Our Father 2. Likeness is another ground of Love God loveth Christ not only as his Son but as his Image he being the Brightness of his Glory and the express Image of his Person Heb. 1.3 So he loveth the Saints who are by Grace renewed after his Image Col. 3.10 And that ye put on the New Man which is renewed in Knowledg after the Image of him that created him and who are thereby made partakers of the Divine Nature 2 Pet. 1.4 We lost by Adam the Image of God and the Favour of God now first his Image is repaired in us then his Love and Favour is bestowed on us without this we could not be lovely in his Eye for we are amiable in the sight of God by reason of that comeliness he has put upon us 2. There are like Properties 1. It is free So was God's Love to Christ's Manhood as much of his Substance as was taken from the Virgin was chosen out of Grace Christ for his whole Person deserved Love but as to his Humane Nature he was himself an Object of Elective Love as we are and this being assumed into the Unity of his Person Christ was set apart by God for the Work of Mediation Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteth I have put my Spirit upon him Choice supposeth the Preferment or Acceptance of one and refusal of another so was Christ chosen as Man This the Virgin acknowledgeth Luke 1.48 He hath regarded the low Estate of his Handmaid He had done her an Honour the greatest that was done to any of his Servants among which she acknowledged her self the unworthiest So much of the Substance of the Virgin as went to the Person of Christ and his Humane Soul was chosen out of meer Grace Nay in his Divine Person there was a choice which is to be referred to the Wisdom and Pleasure of the Father Col. 1.19 It pleased the Father that in him should all Fulness dwell The same account as is given of our Salvation Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight So is God's Love to us free and undeserved his Love is the Reason of it self he loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor chuse you because ye were more in number than any People but because the Lord loved you There is the last Cause God's Act is its own Law and Reason we can give no other account 2. It is tender and affectionate There is a full complacency and delight in Christ. Mat. 3.17 This is my beloved Son in whom I am well-pleased his Heart was taken up with him he was full of contentment in him as a Husband is called the Covering of the Eyes because a Woman should look no further So Prov. 8.31 I was daily his delight rejoicing always before him So tenderly affectioned is God to the Saints Isa. 62.5 As the Bridegroom rejoiceth over the Bride so shall thy God rejoice over thee then Affections are in their reign and heighth So tender is God of his People Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Eye is the most tender part and so is the Apple of the Eye Can there be a more endearing Expression 3. It is Eternal Christ as Mediator was loved before the Foundation of the World in God's Purpose John 17.24 Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory that thou hast given me for thou hast loved me before the Foundation of the World And in loving Christ he loved us and in chusing Christ as Head of the Church the Members were included in that Election for Head and Body cannot be severed This Grace was given us in Christ before the World began 2 Tim. 1.9 Who hath saved us and called us with an Holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Some are not called as soon as others but all are loved as soon as others even from Eternity God's Love is an ancient as himself there was no time when God did not think of us and love us We are wont to prize an Ancient Friend the ancientest Friend we have is God who loved us not only before we were lovely but before we were at all He thought of us before ever we could have a thought of him after we had a being in Infancy we could not so much as know that he loved us and when we came to Years of discretion we knew how to offend before we knew how to love and serve him we cared not for his Love but prostituted our Hearts to other Things Let us measure the short scantling of our Lives with Eternity wherein God shewed Love to us as to our Beings we are but of Yesterday as to the Constitution of our Souls we are Sinners from the Womb and when we are convinced of it we adjourn and put off the Love of God to old decrepid Age when we have spent our strength in the World and wasted our selves in deceitful and flesh-pleasing Vanities Now it should shame us when we remember God's Love is as ancient as his Being Some look after God sooner than others but if you look after God never so soon God was at Work before us those that began earliest as Josiah John Baptist find God more early providing for their Eternal Welfare 4. It is unchangeable as to Christ so to us from Eternity it began to Eternity it continueth it began before the World was and will continue when the World shall be no more Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him and his Righteousness unto Childrens Children It is Man's weakness to change Purposes we have good Purposes but
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 ãâã ãâã ãâã ãâã ãâã 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 Chrisâ 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
the contrary Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness the Constitution of their Souls is for Holiness and against sin Therefore we must see what governeth us 3. The two Masters are Sin and Righteousness as vers 18. Being then made free from sin ye became the servants of righteousness Righteousness is the opposite Master to sin before sin was their Master now Righteousness governs them he doth not say Being now made free from sin ye became the Servants of God but Servants of Righteousness All will pretend they are Servants of God but if you be so you will be Servants of Righteousness that is do those things which Right and Reason calleth for at your hands Therefore if you be Servants of God you will not neglect his Precepts What do you for him 4. The difference between the two Services is very great the Service of Sin is a Captivity and Bondage but the Service of Righteousness is true Liberty In the general they agree That both are Service committing sin or living in sin is a servitude Job 8.34 Whosoever committeth sin is the servant of sin and living to Righteousness is a service also not a slavery but a voluntary service as we oblige our selves to God to live righteously ever after the time we enter into his Peace and Obedience Therefore both are expressed in the Text by terms that imply serving our Emancipation from sin implieth a slavery before and our giving up our selves to God an Obedience for the time to come Therefore we are said to be Servants of Righteousness it is service in regard of the strictness of the Bond but liberty in regard of the sweetness of the Work it is service because we live according to the Will of another but it is liberty because of our inclination and delight to do it In short though we are said to be the servants to Righteousness yet there is no work more pleasant more honourable more profitable 1. More pleasant because it implieth a Rectitude and Harmony in the Soul of man it is a Feast to the Mind to do those things that are good and holy The Heathens saw it ãâã ãâã ãâã ãâã ãâã c. it breeds serenity surely much of the happiness of a man is to injoy himself which a wicked man cannot do whilst his Soul is in a Mutiny and his Heart disalloweth himself in the things which he doth love and practise and his Convictions check his Affections and Inclinations The fruit of righteousness is peace Isa. 32.17 And all the paths of wisdom are pleasantness Prov. 3.17 In the Body the vigorous motion of the Spirits breedeth chearfulness and Health ariseth when all the humors of the Body keep their due temperament and proportion In the World when all things keep their place and the Confederacies of Nature are not disturbed the Seasons go on comfortably In a Kingdom Pax est tranquillitas ordinis when all persons keep their rank and place there is Peace So when all things are rightly governed and ordered in the Soul 2. No work more honourable Prov. 12.26 The righteous is more excellent than his neighbour Many think it to be a low spirited thing to be godly and on the contrary imagine it a sort of Excellency to be free from the restraints of Religion and to live a life of Pomp and Ease without any care of the World to come The sensual World esteemeth little of a good man but alas that carnal Life which maketh shew of ease delight honour and riches is nothing to the Life of Grace for if God be excellent they are excellent they are made partakers of his Nature 2 Pet. 1.4 admitted into the Communion of his Life which all others are deprived of Eph. 4.18 when others live as Beasts they live as God when others live as Beasts their life is imployed about the noblest Objects and Ends and is assisted by the immediate influence of Gods own Spirit Therefore if Honour be derived from the true Fountain of Honour those who are most God-like are the most noble and excellent 3. No work is more profitable for it giveth us the favour and fellowship of God for the present and makes way for an everlasting fruition of him in Glory 1. The Favour and Fellowship of God for the present What an unprofitable drudgery is the life of an unsanctified Worldling in comparison of the work of an holy Man who lives in Communion with God and attendance upon God and hath access to him when he pleaseth with assurance of welcome and audience He hath a surer interest in God than the greatest Favourite in the Love of Princes God never faileth him Psal. 118.8 9. It is better to trust in the Lord than to put confidence in man It is better to trust in the Lord than to put confidence in Princes A poor Christian that liveth in obscurity in the World is never upbraided with the frequency of his Suits never denied Audience never hath cause to doubt of success The Princes of the Earth have uncertain minds love to day hate to morrow as in the instance of Haman their Being is uncertain Psal. 146.4 His breath goeth forth he returneth to his earth in that very day all his thoughts perish 1 Kings 1.21 Otherwise it shall come to pass when my Lord the King shall sleep with his fathers that I and my son Solomon shall be counted offendors Therefore attendance upon God is surely a noble work to be made Courtiers and Family-servants of the infinite Soveraign their Hearts are imployed in loving him Tongues in praising him Lives in serving him and are constantly maintaining converse with him through the Spirit surely these have the most profitable service Creatures can be imployed in 2. The everlasting Fruition of God in Glory hereafter Psal. 17.15 I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 1 Joh. 3.2 Now we are the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him as he is Then we shall be admitted into his immediate Presence to see his Face and shall be changed into and satisfied with his likeness we shall then live with God for ever and be in a larger capacity to know God and love him and then our work shall be our reward we shall be everlastingly loving and praising of God Well then though we are not altogether at liberty when freed from sin but enter into another Service yet this Service is no Bondage but a Blessedness and a beginning of our eternal Happiness and therefore to be preferred before Liberty it self 5. No man can be a Servant of Righteousness but he that is first by the Goodness and Mercy of God freed from the power and slavery of sin for the Apostle saith Being made free from sin ye became the
determine in the case I answer 'T is meant of both Christs love to us and our love to Christ but principally of the love of God in Christ to us First the object us 't is we are in danger to be separated Secondly The word separate also noteth it to separate us from our own love to Christ is an harsh phrase Thirdly 'T is said v. 37. ãâã ãâã ãâã ãâã ãâã through him that loved us And again The love of God which is in Christ Jesus our Lord v. 34. Which is most properly spoken of Gods love to us but this is not exclusive of our love to him but comprehendeth it rather therefore 't is a mutual love the Apostle speaketh of his love as the cause of ours for we love because he loved us first the comfort is not so great that we love him as that he loveth us and the stability of our love dependeth on his 2. The evils enumerated here are seven kinds of external affliction under which all the rest are comprehended 1. Tribulation whereby is meant common affliction which doth not amount to death any thing which presseth or pincheth us disgrace fines stripes imprisonment banishment at large 2. Distress When there is no shifting nor way of escape left us but we are brought into such straits as we know not which way to turn but are at our wits ends and know not how to escape but must submit to the will of our enemies 3. Persecution When not only cast out but pursued from place to place as David by Saul 1 Sam. 26.20 For the king of Israel is come out to seek a flea at when one doth hunt a partridg in the mountains And 2 Sam. 24.14 And David said unto God I am in a great strait Id genus hominum non inquiro inventos antem puniri oportere A law of Severus against the Christians 4. Famine when for fear of persecution they are forced to shun all Cities Towns Villages and places of resort and to lurk in deserts and places uninhabited where many times they suffer great extremity of hunger Heb. 11.38 They wandred in deserts and mountains and dens and caves of the earth 5. Nakedness When their cloaths were worn and spent so 't is said of those Heb. 11.37 They wandred about in sheeps skins and goats skins So the Apostle Paul 2 Cor. 11.27 In hunger cold and nakedness 1 Cor. 4.11 We hunger and tâirst and are nakâd 6. Peril by which âe ãâ¦ã dangers for even in their lurking places they had no safety Paul reckoneth ãâã perils 2. Cor. 11.26 In perils of water in perils of robbers in perils by mine own countrey-men in perils by the heathen in perils in the city in perils in the wilderness in perils in the sea in perils among false brethren And of the Christians of those times he he saithâ They stood in jeopardy every hour 1 Cor. 15.20 7. The last is the sword Whereby he meaneth a violent death And here the Apostle stoppeth for all enemies can do no more than kill the body nor can we suffer more by them a sword may separate body and soul but it cannot separate us from the love of Christ and under sword are comprehended Axes Gibbets Fires Halters all sorts of violent deaths From the whole observe Doct. 1. That it is the usual portion of a Christian in the discharge of his duty to meet with many troâbles Doct. 2. That none of these can dissolve the union between them and Christ. First note That troubles are often the portion of Gods people the primitive Christians here spoken of are a sufficient instance First their troubles were for their number many Psal. 34.19 Many are the troubles of the righteous Secondly For their kinds divers Christians by the unthankful world are exposed to sundry evils and molestations sometimes they are assaulted by want and shame by fear and force by all present and possible evils Thirdly for their degree very grievous not only vexatious but destructive There is a gradation they molest them that 's tribulation they follow them close leave them no way of escape that 's distress if they remove still they worry them and follow them from place to place then 't is persecution that driveth to great necessities for food then 't is famine for raiment then 't is nakedness involveth them in sundry dangers then 't is peril yea sometimes they have power to reach life its self and then 't is sword Now shall we think that this was proper to that age only and that the first professors of Christianity were exposed to these sharp and grievous tryals that we might be totally excused from all kind of vexation and trouble No we must not indulge such tenderness and delicacy but must look for our tryals also The bad will ever hate the good the world is still set upon wickedness and worse rather than better by long continuance Certainly the world is the same that ever it was but considering in whose hands the government of the world is that raiseth wonder that he should permit it Therefore let us see the Reasons 1. That we may be conformed to our Head and pledg him in his bitter cup Jesus Christ was a man of sorrows and there would be a strange disproportion between Head and members if we should live altogether in honour and pleasure Col. 1.24 That I may fill up what is behind of the sufferings of Christ in my flesh There is Christ Personal and Christ Mystical the sufferings of Christ personal are compleat and there is nothing behind to be filled up but the sufferings of Christ Mystical are not perfect till every member have their allotted portion 't is an unseemly delicacy to be nice of carrying the Cross after Christ the Apostle counted the fellowship of his sufferings and conformity to his death an honour and priviledg to be bought at the dearest rates Phil. 3.10 All things should be dung and dross to gâin this experience and honour 2. God would have his people seen in their proper colours that they are a sort of people that love him above all that is dear and precious to them in the world and that they do not own Christ upon extrinsick and forreign motives that their example may be an help to promote mortification in the world therefore all his people shall be tried Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which God hath promised to them that love him And Rev. 2.10 Behold the devil shall cast some of you into prison that ye may be tryed 1 Pet. 1.7 That the tryal of your faith being much more precious than of gold that perisheth tho it be tried with fire might be found to praise and honour and glory at the appearing of Jesus Christ. God will try the foundation that men build upon and whether his people love him above all yea or no and teach the world to subordinate
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the second in ãâã ãâã ãâã ãâã ãâã We must know the grounds and assent to them Heb. 11.13 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 consideâed 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
to give thee heat and influence and cherishing 'T is out of his store-house that provisions are sent to thy Table He furnisheth thy dishes with meat and filleth thy cup for thee He did not only clothe man at first Gen. 3.21 Vnto Adam and his Wife did the Lord God make coats of skins and clothed them When he turned unthankful man out of paradise he would not send them away without a Garment As he performed that office then so still he causeth the silk-worm to spin for thee and the sheep to send thee their fleeces only there is a wretched disposition in man we do not take notice of that invisible hand which reacheth out our comforts to us Acts of kindness in our fellow Creatures affect us more than all those benefits we receive from God What should be the reason Water is not sweeter in the dish than in the fountain man needeth himself never giveth so freely and purely as God doth but out of some self respect No kindness deserveth to be noted but the Lords who is so high and Glorious so much above us that he should take notice of us nothing but our unthankfulness is the cause of this disrespect and forgetting the goodness of his daily providence and our looking to the next hand and to the Ministry of the Creature and not to the supream cause 3. Case of Conscience about love is about the intenseness and degree of it The Soul will say God is to be loved above all things and to have the preferment in our affections choice and endeavours For he is to be loved with all the Heart and all the Soul Deut. 6.5 And earthly things are to be loved as if we loved them not Now to find my heart to be more stirred towards the Creatures than to God and seem to grieve more for a worldly loss then for an offence done to God by sin To be carryed out with greater violence and sensible commotion of Spirit to carnal objects than to Jesus Christ I cannot find these vigorous motions or this constraining efficacy of love over-ruling my heart Answer 1. Comparison is the best way to discover love comparing affection with affection our affections to Christ with our affections to other matters for we cannot Judge of any affection aright by its single exercise what it doth alone as to one object but by observing the difference and disproportion of our respects to several objects The Scripture doth often put us upon this kind of tryal 2 Tim. 3.4 Lovers of pleasure more than lovers of God Singly and apart a man cannot be so well tryed either by his love to God or his love to pleasure there being in all some kind of love to God and a lawful allowance of Creature delights provided they do not most take us But when the strength of a mans Spirit is carryed out to present delights and God is neglected or little thought of the case is clear that the interest of the flesh prevaileth in his heart above the interests of God So Luke 12.21 So is he that layeth up treasure for himself and is not rich towards God Mindeth the one and neglecteth the other namely to inrich his Soul with Spiritual and Heavenly treasure That followeth after Spiritual things in a formal and careless manner earthly things with the greatest earnestness The objection proceedeth then upon a right supposition that a respect to the World accompanyed with a neglect of Christ sheweth that the love of Christ is not in us or doth not bear rule in us 2. That God in Christ Jesus is to have the highest measure of our affections and such a transcendent superlative degree as is not given to other things Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple He that loveth any contentment above Christ or equal with him will soon hate Christ. So Matth. 10.37 He that loveth Father or Mother Son or Daughter more than me is not worthy of me And the sincere are described Phil. 3.7 8 9 10 The nearest and dearest relations and choicest contentments all trampled upon all is dung and dross in comparison of the excellency of the knowledge of our Lord. 3. Love is not to be measured so much by the lively act or the sensitive stirring of the affection as the solid esteem and the setled Constitution A thing may be loved intensively as to the sensitive discovery of the affection or appretiated by our deliberate choice and constant care to please God Partly because the vigorous motion is hasty and indeliberate is the fruit of fancy rather than faith Some by constitution have a more moveable temper and are like the Sea easily stirred the reading the story of Christs passions will draw tears from us though we regard not Gods design in it nor how far our sins were accessory to these passions and sufferings This qualm is stirred in us by fancy rather than faith the story of Joseph in the Pit will work the like effect as of Jesus on the cross yea the fable of Dido and Aeneas In all passions the setled constitution of the heart sheweth the man more than the sudden stirrings of any of them Men laugh most when they are not always best pleased We laugh at a toy but we joy in some solid benefit True joy is a secure thing and is seen in the judgment and estimation choice and complacency rather than in the lively act So love is not to be measured by these earnest motions but by the deliberate purpose of the heart to please God And partly because the act may be more lively where the affection is less firm and rooted in the heart The passions of suitors are greater than the love of husbands yet not so deeply rooted and do not so intimately affect the heart Straw is soon enkindled but fire is furnished with fit materials and burneth better and with an even and more constant heat These raptures and transports of Soul fanatical men fell them oftner than serious Christians who yet for all the World would not offend God And partly because sensible things do more affect us and urge us in the present state while we carry a mass of flesh about with us our affections will be more sensibly stirred by things which agree with our fleshly nature our senses which transmit all knowledge to us will be affected with sensible things rather than Spiritual I confess 't is Good to keep up a tenderness and we should be affected with Gods dishonour more than if we had suffered loss Psa. 119.136 Rivers of tears run down mine eyes because men keep not thy Law But in some tempers grief cannot always keep the rode and vent it self by the eye Certainly the constant disposition of the Soul is a surer note to Judge by sensible stirrings of affection are more liable to suspicion and not so certain
rest Evil is best stop'd in the beginning If when first we begun to grow careless we had taken heed it would never have come to that sad issue it doth afterwards an heavy body running downwards gathers strength by running and still moveth faster Look then to your first breaking off from God and remitting your watch and Spiritual fervour 'T is easier to crush the the egg than kill the serpent He that keepeth a house in constant repair prevents the fall and ruin of it When first the evil heart beginneth to draw us off from God and to be hardened through the deceitfulness of sin then we must Heb. 3.12 13. humble our Souls betime that we may stick close to Christ. 2. By way of recovery where there hath been a decay Take the advice of the Holy-Ghost Rev. 2.5 Remember from whence thou art faln and repent and do thy first works 1. A serious consideration of our condition in those words remember from whence thou art faln Recollect and sadly consider what a difference there is between thee and thy self thy self living and acting in the sense and power of the love of God and thy self now under the power of some worldly and fleshly lust Consider what an advantage thou hadst against Temptations of the Devil the World and the Flesh when love was in strengh and how much the case is altered with thee now how feeble and impotant in the resistance of any sin Say as Job Job 29.2 3. Oh that it were as in the months past In the day when God preserved me when his candle shined upon my head Or as the Church Hosea 2.7 It was better with me then than now In our returning we should have such thoughts as these I was wont to spend some time every day with God 't was a delight to me to think of him or speak of him or to him now I have no heart to pray or meditate 'T was the joy of my Soul to wait upon his Ordinances the returns of the Sabbath were well-come unto me But now what a weariness is it Time was when my heart did rise up in arms against sin when a vain thought was a grief to my Soul why is it thus with me now Is sin grown less odious or God less lovely 2. The next advice is repent That is humble your selves before God for your defection 'T is not enough to feel your selves faln many are convinced of their faln and lapsed estate but do not humble and judge themselves for it in Gods presence bewailing their case smiting on the thigh praying for pardon 'T is a great sin to grow weary of God Isa. 43.22 Thou hast not called upon me O Jacob Thou hast been weary of me Oh Israel And Mich. 6.3 Oh my people what have I done unto thee And wherein have I wearied thee Testify against me His honour is concerned in it therefore you must the more feelingly bewail it 3. Do thy first works We must not spend the time in idle complaints Many are sensible that do not repent Many repent i. e. seem to bewail their case but languish in idle complaints for want of love but do not recover this loss by serious endeavours You must not rest till you recover your former seriousness and mindfulness of God 'T is one of the deceits of our hearts to complain of negligence and not redress it The Nazarite who had broken his vow he was to begin all again Numbers 6.12 So you that have broken with God you must do what you did at first conversion let your work be sin-abhorring every day and ingaging your heart anew to God And make no reservation but so give up your selves to the Lord that his interests may prevail in your hearts again above all sinful and vile inclinations or whatever hath been the cause of the withdrawing your hearts from God and the decay of your love to him SERMON XXVI 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 WE come now to the fifth case of Conscience about loving God with all the heart a thing often required in Scripture the original place is Deut. 6.5 And thou shalt love the Lord thy God with all thy heart and all thy Soul and all thy might 'T is repeated by our Lord Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and all thy mind But in Mark 10.30 And Luke 10.27 With all thy heart and all thy Soul and all thy mind and all thy strength This sentence was famous 't was one of the four Paragraphs which the Jews were wont to write upon their Phylacteries and fastened to their door posts and read in their houses twice a day Mark here is variety of words sometimes three words are used and sometimes four some go about accurately to distinguish them by the heart interpreting the will by the Soul the appetite and affections by the mind the understanding and by might bodily strength All put together with that intensive particle all imply great love to God Now a doubt ariseth hereupon how this is reconcilable with the defects of Gods Children and the weaknesses of the present state Yea it seemeth to confine our affections that there will be love left for no other things For if God have all the heart and all the Soul and all the mind and all the strength what is there left for Husband Wife Children Christian Friends and other Relations Without which respect humane society cannot be upheld and preserved The doubt may be referred to two heads 1. The irreconcilableness of the rule with present defects 2. The confinement intimated is destructive of our respect to our natural comforts and relations 1. Concerning the first how it is reconcileable with those many partibilities and defects of Gods Children I answer First By distinguishing this sentence may be considered as an exaction of the Law Or as a rule of the Gospel 1. As an exaction of the Law And so it serveth to shew us what duty the perfect Law of God requireth compleat love without the least defect All the heart all the Soul and all the might a grain wanting maketh the whole unacceptable As one condition not observed forfeiteth the whole lease though all the rest be kept That this reference is not to be altogether slighted appeareth by the occasion A Lawyer asked him a Question tempting him saying Master which is the great Commandment of the Law Matth. 22.35 Now Christs aim was to beat down his confidence by proposing the rigour of the Law Luke 10.28 This do and thou shalt live The best course to convince self-justiciaries such as this Lawyer was thereby to rebate their confidence and to shew the necessity of a better righteousness And so 't is of use this way for a double end First To convince us of the necessity of looking after the grace of the Redeemer Secondly To
be renounced or we are for ever miserable and why not now Sin will be as sweet hereafter as now it is and Salvation dispensed upon the same terms You cannot be saved hereafter with less adoe or bring down Christ or Heaven to a lower rate If this be a reason it will ever be as a reason against Christ and Religion because you are loath to part with this or that pleasing lust and so it will never be 3. The Suspicion that is upon a late Repentance 'T is seldome sound and therefore alwayes questionable That is no true Repentance which ariseth meerly from horrour and the sense of Hell This sensible work that men have upon them may be but the beginning of everlasting despair All men seek the Lord at length but the wise seek him in time This was the great difference between the wise and foolish Virgins one sought him in time the other out of time They would covet his favour at last Upon a Death-bed the most prophane would have God for their portion When they can sin no more and enjoy the World no longer then they cry and howl for mercy and comfort and a little well grounded hope of Heaven or eternal life But who can tell whether this sensible work that is upon them be not meerly an act of self-love and the fruit of those natural desires which all the Creatures have after their own happiness or a meer retreat others have when they can hold the World no longer We cannot say this Repentance is true nor affirm the contrary that 't is false but 't is doubtful There is but that one instance of the Thief on the Cross that truly repented when he came to die The Scriptures contain an History of four thousand years or thereabouts and yet all that while we have but this one instance of a true Repentance just at death and in that Instance there is an extraordinary Conjunction of Circumstances which cannot reasonably be expected again Christ was now at his right hand in the height of his love drawing sinners to God Never such a season as then and 't is more than probable he had never a call before then Well then let us put this necessary work of Preparation for God out of doubt betimes yea let the Children of God if they have not yet prevailed against such a Lust or lived in the neglect of such a Duty could not bring their hearts to it hitherto make speed left they be surprized and this defect in their preparation make their death uncomfortable A good Christian is alwayes converting yet not fully converted The first work is often gone over and he is still getting nearer to God by a more affectionate compliance with his whole will Doct. 2. That those that are finally refused by the Lord may yet have a desire of the Ioyes of Heaven 1. Consider them in this VVorld and in the VVorld to come These two respects are different For though self-Self-love be the common cause of their desiring Heaven both now and then yet there is a difference 'T is more commendable to desire it now than to desire it then though neither be an argument of any gracious Constitution of Soul 'T is more commendable to desire it now when 't is a matter of Faith to believe the World to come than when 't is a matter of Sense as when all Shadows are chased away then 't is no hard matter to convince men of things that lye within the Veil that is of the truth and worth of Heavenly things And yet if they should be convinced of this we cannot say they are gracious however they are better than meer Infidels for carnal men may desire a share in the state of the Blessed as Numb 23.10 Oh that I might die the death of the Righteous Balaam had his wishes And those that did not like Christs Doctrine but departed from him said Joh. 6.34 Lord evermore give us of this bread of life They would fain be happy When this happiness was represented unto them it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged 2. There is a difference in the End and Vse of this desire of Happiness Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace as a Spinster leaveth a lock of Wooll to fasten the next thread as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts and as Job's Messengers I alone am escaped to tell thee There are these Inclinations to happiness that are escaped out of the ruines of the Fall God by our self-love would draw us to love himself Man will not be dealt with else It leaveth men capable of Heaven the Doctrine of Life represented to them they are without excuse if they refuse it This is the use of it now but then when we are in termino it hath another use This love of their own happiness and desire to be saved serveth for this very use to make them sensible of their loss the grief of their Condemnation and lost estate is encreased thereby Now this is little thought of by carnal men because they have Oblectamenta sensus the entertainments of sense to divert their minds but when separate and set apart from all these then if they have no other punishment this is enough Surely their understanding remaineth having nothing to comfort them and allay the bitter sense of their loss But now let us see 1. How far carnal and unregenerate men desire Happiness 2. Why this is so little improved and they make so little use of it First How far a carnal and unregenerate man may desire Happiness 1. They may desire good confuse non indefinitè Happiness in the General but this desire cometh under no deliberation and choice The happiness that is offered by Christ or that Life and Immortality that he bringeth to light cometh under another consideration Good Good is the cry of the World Certainly no man would be miserable but all would be happy and live at ease Christians Pagans all good men bad men they that seldome agree in any thing do all agree in this they would have good To ask men whether they would be happy or no is to ask men whether they love themselves yea or no. 2. They would not only have good in the General but some eternal good And because this is not so evident by nature they grope and feel about for it Act. 17.26 There is an unsatisfiedness in present things and therefore they are scrambling and feeling about for some better thing As Solomon tryed all experiments so do men go about seeking for good Eccl. 7.29 Since we lost the streight line of Gods direction we seek it sometimes in one thing sometimes in another and Christ saith Mat. 13.45 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls And when he had found one pearl of good price he went
in them Secondly Actively by their Faith by their Ministry by their Life and Conversation 1. By their Faith To glorify any one is to have a good Esteem of him Those that did not believe did as it were obscure the Dignity of his Person rejecting him as a contemptible Man now the Apostles do every where express their Faith in his Godhead and their Sense of the Dignity of his Person and Office as I cleared in opening the 7 th and 8 th Verses 2. By their Ministry Christ was by them made known and was yet to be further manifested After the Resurrection they were his Heralds to proclaim his Triumphs for him over Death and Hell and his Ambassadors to go out into the World and gather Subjects for his Kingdom 3. By their Life and so by the Constancy of their Profession when others shrink in the wetting John 6.66 67 68. From that time many of his Disciples went back and walked no more with him Then said Jesus unto the Twelve Will ye also go away Then Simon Peter answered him Lord to whom shall we go thou hast the Words of Eternal Life By their Self-denial Mat. 19.27 Behold we have forsaken all and followed thee Fathers Mothers Nets Trades c. So by their Holiness and Fruitfulness of Conversation they were such a Company of which Christ was not ashamed This is a new Argument that Christ urgeth for their respect with the Father Whence I observe Doct. That the more we desire to glorify Christ the more Confidence we may have of his Intercession for us 1. It is the Evidence of our Interest in the Father and the Son and Spirit Interest is the ground of Audience none can hope to speed with the Father but his own those that are God's and Christ's 1. It is an Evidence that we have an Interest in the Father he acknowledges them for his that glorify his Son them and no other John 16.27 The Father himself loveth you because ye have loved me and have believed that I came out from God God's Love can have no cause but it self our Love to Christ is a certain sign of God's Love to us It is not the principal Reason why he loved them but the Argument whereby Christ would prove that his Father loved them So that this is the Evidence if we would have any Confidence of our Interest in God and speeding at the Throne of Grace Do you glorify Christ by Love and Faith Christ is his Beloved and he loves all them that love Christ. So again John 5.23 That all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Every Man naturally is touched with a Reverence towards the Godhead Now God the Father commandeth we should yield a like Reverence to the Son who is his living and perfect Image He that doth not worship Christ and honour Christ doth but worship and serve an Idol for he doth not honour God in that way wherein he will be honoured and hath revealed himself because they are in the Unity of the Godhead neither of them can be worshipped without the other There is a noted Story of Amphilochius Bishop of Iconium when the Arrians who denied the Godhead of Christ had Freedom of their Meetings and Lectures and Disputes under Theodosius the Great to the great disturbance of the Church and the Emperor could by no means be drawn to suppress them Amphilochius after he had tried all other means without Effect found out a way worthy of Record saith Theodoret whereby to make the Emperor sensible of the Evil of his Toleration One day as he came into the Palace and the Emperor and his Son Arcadius were standing together whom he had lately made Joynt Emperor with himself Amphilochius saluteth the Father with accustomed Reverence and Humility but when he cometh to the Son he speaketh to him as to a private Child and stroaking his Head saith How dost thou my Child without other Expression of Civil Honour and Reverence The Emperor was exceeding angry at the Contempt and that he had not given his Son equal Honour with himself and therefore after many Rebukes causeth him to be dragged out of the Palace with Disgrace and as they were pulling and haling him he turning to the Emperor said O Emperor after this manner and infinitely more is God the Father angry with those that do not honour his Son equal with the Father but make him less in Nature and Dignity By this sensible Conviction the Emperor was touched in Conscience and with Tears embraceth the good old Man and presently maketh a Law against the Arrians in which under a great Penalty he forbiddeth their publick Meetings and Lectures against the Godhead of Christ and by the Blessing of God was confirmed in the true Religion in which before he staggered and wavered All this is brought to shew that God will not own us unless we honour Christ and glorify him as we glorify the Father 2. It is the Evidence of our Interest in the Son Those that mind Christ's Glory he mindeth their Salvation He is interceding for you in Heaven when you are glorifying him on Earth he is doing your Business in Heaven when you are doing his Business in the World he is your Advocate and you are his Bayliffs and Factors Mat. 10.32 Whosoever shall confess me before Men him will I confess also before my Father which is in Heaven When you own Christ in the World and avow his Name and Truth in the World you shall lose nothing When you come to pray Christ will own you Father hear him this is own of mine You cannot honour Christ so much as he will honour you When carnal Men come to pray Christ saith I know them not Oh it is sad to be disowned in the Court of Heaven When Christ disclaimeth any Interest or Intendment in his Purchase for us they are nothing a-kin to me are none of mine When we do all things for by-Ends we disclaim God for a Pay-master and therefore must look for our Reward elsewhere 3. It is a sign of your Interest in the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you that enlightning quickning Comfort and Refreshing which we have when it is used to the Glory of Christ it is a sign the Spirit dwelleth in us 2. Because the glorifying of God in Christ is the great Condition of the Covenant of Grace God hath made a bargain with Believers to give them Grace and by way of return he expecteth Glory All the Priviledges of the Covenant are leased out to the Heirs of the Promise and this is the Rent and Acknowledgment which God hath reserved to himself See the form of this Contract Psal. 50.15 Call upon me in the day of Trouble I will deliver thee and thou shalt glorify me In all Experiences of Grace God will be glorified Glory and
before Hill or Mountain were brought forth Prov. 8.30 31. Then was I with him as one brought up with him and I was daily his delight rejoicing alway before him Rejoicing in the habitable part of his Earth c. As two that are brâd up together take delight in one another 2. As Mediator he loveth the Humane Nature of Christ freely the first Object of Election was the Flesh of Christ assumed into the Divine Person Col. 1.19 I pleased the Father that in him should all Fulness dwell it deserved not to be united to the Divine Person When it was united the Dignity and Holiness of his Person deserved Love There was the Fulness of the Godhead in him bodily the Spirit without measure all that is lovely And then besides the Excellency of his Person there was the Merit of his Obedience he deserved to be loved by the Father for doing his Work John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again that was a new ground of Love Christ's Love to us was a fârther cause of God's Love to him Thus you see how God loveth Christ. Vse 1. It giveth us confidence in both Parts of Christ's Priestly Office his Oblation and Intercession His Oblation Mat. 3.17 This is my beloved Son in whom I am well-pleased God hath proclaimed it from Heaven that he is well-pleased with Christ's standing in our room tho so highly offended with us and with him for our sake Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that come under his Shadow will be accepted with God He is beloved and will be accepted in all that he doth his being beloved answereth our being unworthy of Love surely he will love us for his sake who hath purchased Love for us His Intercession if the Father loveth Christ we may be confident of those Petitions we put up in his Name John 16.23 Whatsoever ye shall ask the Father in my Name he will give it you Our Advocate is beloved of God When we pray in the Name of Christ according to the Will of God our Prayer is in effect Christ's Prayer If you send a Child or a Servant to a Friend for any Thing in your Name the Request is yours and he that denieth the Child or Servant denieth you When we come in a sense of our own Unworthiness on the score and account of being Christ's Disciples and with an high estimation of Christ's Worth and Credit with the Father and that he will own us that Prayer will get a good Answer Vse 2. It is a Pledg of the Father's Love to us and if God gave Christ that was so dear to him what can he with-hold Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all how will he not with him also freely give us all things He spared him not the Son of his Love was forsaken and under Wrath and will he then stick at any thing God's Love is like himself infinite it is not to be measured by the affection of a Carnal Parent Yet he gave up Christ Love goeth to the utmost had he a greater Gift he would have given it How could he shew us Love more than in giving such a Gift as Christ John 16.22 The Father himself loveth you because ye have loved me and have believed that I came forth from God God hath a respect for those that believe in Christ and receive him as the Son of God Vse 3. It is an Engagement to us to love the Lord Jesus 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha Shall we undervalue Christ who is so dear and precious with God Let us love him as God loved him 1. God loved him so as to put all Things into his Hands John 3.35 The Father loveth the Son and hath put all things into his Hand Let us own him in his Person and Office and trust him with our Souls He is intrusted with a Charge concerning the Elect in whose Hands are your Souls 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day 2. God hath loved him so as to make him the great Mediator to end all Differences between God and Man God hath owned him from Heaven Mat. 3.17 This is my beloved Son in whom I am well-pleased Do you love him so as to make use of him in your Communion with God Heb. 7.25 Wherefore he is able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us That is the sum of all Religion 3. God loveth him so as to glorify him in the Eyes of the World John 5.22 23. The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him Do you honour him Phil. 1.21 ãâã ãâã ãâã ãâã ãâã To me to live is Christ should be every Christian's Motto This is Love and not an empty Profession Christ will take notice of it and report it in Heaven it is an endearing Argument when the Father's Ends are complied with John 17.10 And all thine are mine and mine are thine and I am glorified in them SERMON XL. JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me I Come now to the Second Observation That God loveth the Saints as he loved Christ. The Expression is stupendous therefore divers Interpreters have sought to mitigate it and to bring it down to a commodous Interpretation First ãâã ãâã ãâã ãâã ãâã As is a Note of Causality as well as Similitude He loveth us because he loved Christ. Therefore it is said Ephes. 1.6 He hath made us accepted in the Beloved The Elect are made lovely and fit to be accepted by God only by Jesus Christ accepted both in our State and Actions as we are reconciled to him and all that we do is taken in good part for Christ's sake who was sent and intrusted by the Father to procure this favour for us and did all which was necessary to obtain in The Ground of all that Love God beareth to us is for Christ's sake There is indeed an Antecedent Love shewed in giving us to Christ and Christ to us John 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life The first Cause of Christ's Love to us was Obedience to the Father the Son loved us because the Father required it Tho afterwards God loved us because Christ merited it
he loveth him as Mediator and Head of the Church he doth not only love us in Christ but in a sort he loveth Christ in us because of the complacency that he took in his Obedience John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again God did therefore eternally love him and glorify his Manhood for his Love to us 2. In God's loving Christ he loved us We are elected in him before the Foundation of the World Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World When God chose Christ to be Mediator he chose us in Christ. This is the Method of the Divine Decrees God from all Eternity resolved to create Man pure and innocent but with a changeable Will to permit him to fall and he resolved on the Remedy Christ and in Christ to receive them to Grace and accept them to Life again First he loveth Christ and then us in him as a King doth not only love a Subject that hath done him Service but all his Friends and Kindred they are brought to Court and preferred for his sake 3. This Love to us was Eternal also 2 Tim. 1.9 Who hath saved us and called us with an Holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began So Titus 1.2 In hope of Eternal Life which God that cannot lie promised before the World began But how then are we Children of Wrath by Nature the Elect as well as others Ephes. 2.3 And were by Nature Children of Wrath even as others Answ. That sheweth the Merit of the natural Estate not the Purpose and Decree of God There are Vessels of Wrath viz. the Reprobate and Children of Wrath viz. the Unregenerate Elect and Children under Wrath viz. Children of God under desertion It notes not what God hath determined in his Everlasting Counsel but what we deserve by Nature and in the course of his Justice Vse 1. It is a ground of Hope why we may look for Everlasting Life because of God's Eternal Love So it is urged here There are two Grounds of Hope The Eternity of his Love and his Love to Christ. 1. The Eternity of his Love From Eternity it began and to Eternity it continueth before the World was and when the World shall be no more Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him and his Righteousness unto Childrens Children It is the weakness of Man to change Purposes God's Love is not sickle and unconstant We have good Purposes but they are speedily blasted but certainly God's Eternal Purpose shall stand So that the great Foundation of our Hope is the immutable Love of God the Father He that âeeth all things at once cannot be deceived we are ignorant of Futurity and therefore upon new Events change our Minds Whatever falleth out God repenteth not Rom. 11.29 For the Gifts and Calling of God are without Repentance His Ancient Love continues still We have many back-sliding Thoughts we think to love God but new Temptations carry us away and so we are fickle and changeable but God changeth not he cannot deny himself 2. His Love to Christ which is the ground of his Love to us It is the Wisdom of God that the Reasons why Man should be loved should be out of Man himself in and among the Persons of the Godhead The Son loveth us because the Father requireth it and the Father loveth us because the Son merited it and the Holy Ghost that proceedeth from the Father and the Son loveth us because of the Father's Purpose and the Son's Purchase And then the Holy Ghost's Work is a new Ground of Love As long as the Son is faithful to the Father and God regardeth the Obedience of Christ and the Work of the Spirit we are sure to be loved But will not such an absolute Certainty make way for loosness It is possible it may with a Carnal Heart for the very Gospel is to some the savour of Death unto Death but to the Elect it cannot be the great Gift of God's Eternal Love is Holiness 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 so for Christ's Love Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it by the washing of Water by the Word And the Holy Ghost worketh us to this very thing 2 Thess. 2.13 Through sanctification of the Spirit If we turn a Wheel round the Wheel of necessity must run round If God loveth us Eternally we must be Holy There is not only a necessity of Precept but of Consequence he hath not only commanded it but it must be so Vse 2. It commandeth God's Love that you may admire it Remember it is eternal of an old standing and all that is done to us in time are but the Issues and Fruits of Eternal Love 1. It is Eternal as Ancient as God himself There was no time when God did not think of us and love us we are wont to prize an ancient Friend the oldest Friend that we have is God he loved us not only before we were lovely but before we were at all he thought of us before we could have a thought of him in our Infancy we could not so much as know that he loved us and when we came to Years of Discretion we knew how to offend him before we knew how to love him and serve him Many Times God is not in all our Thoughts when he is thinking how to bless us and do us good Let us measure the sâort scantling of our Lives with Eternity wherein God sheweth Love to us We began but as yesterday and are Sinners from the Womb the more liberal we find God to be the more obstinate are we yet be repenteth not of his Ancient Love Certainly if God should stay till he found cause of Love in us we should never be loved 2. Look to the Effects of his Love in time We receive new Effects of his Love every day but all cometh out of his ancient and eternal Love in Christ tho the Effects be new the Love is ancient It is good sometimes to trace God in the Paths of his Love by what strange Providences our Parents came together that we might have a being how wonderfully were we preserved that we might not be cut off in our natural Estate How were we converted many times when we did think of no such Matter Everlasting Love sets it self awork Jer. 31.3 I have loved thee with an everlasting Love therefore with loving-kindness have I drawn thee What could move God when Paul was in the heat of his Persecution How wonderfully did God take us in our Month send Afflictions to stop the course and
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 If children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may also be glorified together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâe is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
there is between the copy and the transcript 6. Shame your selves for coming short Heb. 3.12 13 14. 'T is not an arbitrary thing so much as you are unlike Christ so much you lose of your evidence of election before time and glory in time you should look upon your selves as under a spiritual ingagement to be more like Christ every day A man is much under the command of his design and the scope of his life 7. A Religious use of the means of Communion with him especially the Lords Supper natural means communicate their qualities to us we are changed into them when they are assimulated unto us Nero sucked the milk of a cruel Nurse Achilles was valiant his Master nourished him with the marrow of a Lyon Those creatures bred amongst Rocks are more rough and savage those that live in the fertile plains are more tractable This holy food changeth our inclinations and promotes holiness in us by eating Christs flesh and drinking his blood at this Ordinace we are inclined to live the life of Christ and that is nourished and strengthened in us by it SERMON XL. ROM VIII 30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified HERE is a farther declaration of the last argument represented by a gradation or chain of causes beginning at election and ending in glory those whom God hath appointed unto salvation he doth not presently put in possession of it but by degrees with respect to his eternal purpose he offereth grace to them in Christ which they accepting are justified Then God dealeth with them as justified beginning a life in them which shall be perfected in heaven All which proveth that God by an infallible decree doth guide all things to the good of the elect Moreover whom he did predestinate c. In the words observe this general point That those whom God electeth before time He effectually calleth justifieth and sanctifieth in time and will finally glorifie when time shall be no more In handling this point I shall not speak of the nature of these acts of grace but only of their connection and relation to one another which I shall represent to you in these propositions 1. That Gods eternal purpose will or decree is the first rise of all things for the Apostle beginneth with predestination or his fore-appointing and fore-ordaining certain persons to come to salvation something there is besides God or without God as sense teacheth us now how came it to be translated from the state of pure possibility into the state of futurition and being but only by the will of God else something would exist whether God would or not surely all things are of God and being of God they are first conceived in the womb of his everlasting purpose and decree before they have any natural existence in the world I say his everlasting purpose For there can be no new thought intent and purpose in God and if all things surely the most necessary things the disposal of man to his eternal estate he doth nothing therein but what he purposed and decreed to do from all eternity therefore all things must be reduced hither as to their proper spring and fountain That all things are of God no Christian will deny that they are not besides or against his will is as evident as the former That this will of God is eternal and dependeth not upon emergencies of occasion from the Creature is as evident as that I shall prove out of the Scriptures that nothing is made or done without the will of God not the world Rev. 4.11 Thou hast created all things for at thy pleasure they are and were created if the world were not created at his will why wâs it not created sooner or why this world and no more so men that these and no others There is not one man more that liveth upon the earth than God pleaseth from ãâã to the end of the world he hath determined their number fixing the times and places in great order Acts 17.26 He hath made of one blood all Nations of men to dwell on the face of the earth and hath determined the times before appointed and the âounds of their habitation If there were any Creature in the world whom God willed not he would be independent of God and exempted from his providence the dispersion of all mankind into all quarters of the earth is from his will and purpose he did decree and fore-appoint from all eternity that such men should live here and there so many and so long in such places Again that some should have more means of knowing their Creator others less 't is all from the mercy and will of God Psal. 147.19 20. He shewed his word unto Jacob his statutes and judgments to Israel he hath not dealt so with any Nation His Church hath a priviledge and an advantage above other Nations in the world the Jews had above the Heathens and Christians above the Jews and no other reason can be assigned but his eternal love as many people that have the means all the difference between them and others cometh from Gods will as the rise of it 2 Tim. 2.18 The Lord knoweth who are his Now the will of God reacheth to the smallest and least matters even to the contingent motions of second causes in the least things the Scripture plainly witnesseth Matth. 10.29 30. Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Heavenly Father but the very hairs of your head are all numbred The least things are not left to blind chance or the will of man but God determineth the smallest matters surely God hath the knowledge and care and over-ruling of them and of the bruit creatures that are made to be taken and destroyed much more of man for it is said Acts 17.28 In him we live and move and have our being our life dependeth upon God as the sounding of the pipe dependeth on the breath of the Musitian and we move as the divers tunes of the pipe dependeth on the modulation of his breath or the motion of his fingers Have our being there the similitude faileth a pipe though it cannot sound without the breath of a musician or sound to a tune unless he play upon it yet it may be whether he breathe in it or play upon it yea or no but we have life and breath and all things from God for if he should suspend his providential influence we do not only cease to live and move but also to be now God doth not only rule and govern these things but doth rule and govern them with respect to his decree or his eternal purpose I will prove it because First he foreknew all things before they came to pass Secondly That God determineth all these things that they may come to pass God foreknew them Acts 15.18 Known unto God
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted ãâ¦ã you are able In short being so near to God and having the dispensation of ãâã âpirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be âribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer ãâã ãâã ãâã ãâã ãâã through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and ãâ¦ã Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâr that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
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
is some Faith in that in taking Christ at his word The defect of this love is that you mind your own personal benefit and safety rather than the pleasing obeying and glorifying of God so far there is weakness in this act but this is the only way to bring in the creature as when a Prince offereth pardon to his Rebels with a promise that he will restore them to their forfeited priviledges in case they will lay down their arms and submit to his mercy Self-Interest moveth them at first but after love and duty to their Prince holdeth them within the bounds of their Duty and Allegiance I will ease you saith Christ you shall find rest to your Souls I will be a rewarder to you and give you eternal life As lost creatures we take him at his word and afterwards love him and serve him upon purer motives Or take the similitude thus In a treaty of marriage the first proposals are grounded upon estate suitableness of age and parentage and neighbourhood and other conveniences of life conjugal affection to the person groweth by society and long converse Fire at first kindling casts forth much smoke but afterwards it is blown up into a purer flame 2. Some love him for the good which they have received from him Not so much that he may be God but because he hath been good and indeed the love of gratitude is a true Christian and Gospel love and hath a greater degree of excellency than the former because thankfulness is the great respect of the creature to the Creator and because so few return to give God the glory of what they have received but one of the healed lepers returned back and glorified God Luke 17.15 18. And because gratitude hath in its nature something that is more noble than self-seeking and bare expectation for common reason tells us that 't is better to give than to receive and in this returning love we seek to bestow somthing upon God in that way we are capable of of doing such a thing or God of receiving it This returning love is often spoken of in Scripture as a praise worthy thing Psa. 116.1 I will love the Lord because he hath heard the voice of my supplications And Rom. 12.1 I beseech you âherefore Brethren by the mercies of God that you present youâ bodies a living sacrifice holy acceptable unto God which is your reasonable service God hath the honour of a precedency but we of a return 1 John 4.16 Herein is love not that we loved God but that he loved us There 's the true Spirit of the Gospel in such a love for Gospel obedience and Service is a life of love and praise and thankfulness 3. Some love God because he is good in himself Not only that he may be good to us or because he hath been good to us but because he is good in himself Gods essential goodness which is the perfection of his Nature his infinite and eternal Being and his Moral Goodness which is the perfection of his will or his holiness and purity is the object of love as well as his beneficial goodness or that goodness of his which promoteth our Interest I prove it Partly because God is the object of love though we receive no good by it Love and goodness are as the Iron and the load-stone nature hath made them so Now God considered in his infinite perfection is good as distinguished from his doing good Psa. 119 68. And Partly Because God loveth himself first and the creature for himself Pro. 16.4 The Lord hath made all things for himself The first object of the Divine complacency is his own being and the last end of all things is his own glory and pleasure Rev. 4.11 For thy pleasure they are and were created Now this is a reason to us because the perfection of holiness standeth in an exact conformity to God and by grace we are made partakers of a Divine Nature 2 Pet. 1.4 Which mainly discovereth its self in loving as God loveth and hating as God hateth And therefore we must love him in and for himself and our selves for him And Partly Because if God were only to be beloved for the effects of his benignity and beneficial goodness this great absurdity would follow that God is for the creature and not the creature for God for the supream act of our love would terminate in our happiness as the highest end and God would be only regarded in order thereunto Now to make God a means is to degrade him from the dignity and preheminence of God Partly Because we are bound to love the creatures as good in themselves though not beneficial to us Therefore much more God as good in himself if we are to love the Saints as Saints not because kind and helpful to us but because of the Image of God in them though they never did us any good turn Psa. 16.3 But to the Saints that are in the Earth and to the Excellent in whom is all my delight If we are to love the Law of God as 't is pure then we are to love God because of the Moral goodness of his nature Psa. 119.140 These things are out of Question clear and beyond all controversy why not God then in whom is more purity and holiness If indeed we are perswaded of the realâây and excellency of his being Now in this last rank there are degrees also 1. Some love Christ above his benefits They do not love Pardon and salvation so much as they love Christ 1 Pet. 2.7 To them that believe Christ is precious To love the gifts more than the person the Jointure more than the Husband in a Temporal cause would not be counted a sincere love The truth is at first the benefits do first lead us to seek after God Man usually beginneth at the lowest and loveth God for his love to us but he riseth higher upon aquaintance First he loveth God for that tast of his goodness which we have in the Creatures then for that goodness God exhibiteth in the Ordinances for that help he offereth us there for our greatest necessities then as in graces Justification and Sanctification then as in Christ as the fountain of all then God above Christ as Mediatour as the ultimate object of love 2. Possibly some may come to such a degree as to love Christ without his benefits The height of Moses and Paul is admirable who loved Gods glory above their own Salvation Exod. 32.32 Blot me out of thy Book And Rom. 8.3 I could even wish my self accursed from Christ for my Brethren and kinsfolk in the flesh Lay all his personal Benefit or the happy part of his Portion at Gods feet in Christ for a greater end to promote his glory but this extraordinary zeal is very rare if attained by any other in this life 3. Some love the benefits for his sake Heaven the better because Christ is there pardon the better because God is so much
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 salvatâon 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. â8 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 âbode 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
this Slumbring and Sleeping is 'T is twofold that of the Body and that of the Mind That of the Body when the Senses cease for a time to do their Office That of the Mind is a secure State of Soul and that is twofold Moral and Spiritual 1. Moral When Reason and natural Knowledge is as it were asleep and useless to us a man doth not act as a reasonable Creature Psal. 94.8 Oh ye bruitish among the People when will ye be wise and Psa. 22.27 All the ends of the Earth shall remember and turn to the Lord Psa. 119.59 I thought on my wayes and turned my feet unto thy Testimonies If men did improve common principles shew themselves men they could not continue in that course of Life wherein they allow themselves In part this Sleep of Reason may befall the Children of God they do not consider nor turn their minds to their Affairs nor act as men whose Eyes are open 2. Spiritual Sleeping Here I shall shew the Nature and Effects of it First The Nature of it when Graces are not lively and kept in exercise I shall instance in those three Theological Graces Faith Hope and Love a weak dead Faith a feeble Sleepy Love a cold and careless Hope 1. A weak and dead Faith that consists more in a Form of Knowledge than a lively assent to the Truths of Godliness A dead oppinionative belief may stand with a carnal Life Jam. 2.20 Faith without works is dead The Word of God is come to them in Word only not in power it puts no Life into what we do believe 1 Thes. 2.13 Doth not work effectually This will fit the slumbring and Sleeping of the foolish Virgins but alas the Wise have their drowsie fits the Truths of the Word concerning God Christ Heaven and Hell have not such a lively influence upon them by the blandishments of worldly Prosperity Faith is fallen asleep ready to give place to the Flesh and they are governed more by Fancy and Appetite than by the Heavenly mind there is no consideration of the Vanity of earthly things the Heart is kept strange to God and Heaven and the Soul is taken up with carnal projects more than it should be 2. A feeble sleepy Love which doth not level and direct our actions to the great end of them which is the pleasing and glorifying of God so that they live too much to themselves Love in vigour doth over-rule us to live unto God 2 Cor. 5.14 15. For the Love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they should not henceforth live unto themselves but unto him who dyed for them and rose again And this keepeth us more sincere and uniform in our course alwayes tending to the great end 3. A cold and careless Hope When there is not that earnest and desirous expectation of Blessedness to come which doth fortifie us against the allurements of sense Math. 6.19 20 21. Lay not up for your selves Treasure upon Earth where moth and rust doth corrupt and where Thieves break thorough and steal but lay up for your selves Treasure in Heaven where neither moth nor rust doth corrupt and where Thieves do not break thorough and steal for where your Treasure is there will your Hearts be also They do not mind their true Treasure Secondly The Effects of this Sleepiness are seen in these things 1. In some Intermission of their care and caution Watching is a diligent taking heed to our selves and wayes so as we keep our selves from sin We are in constant danger of sins that come on us by insensible Degrees Psa. 39.1 I said I would take heed to my wayes that I sin not with my tongue The best are surprized and Corruption often breaketh out we may say of them as Christ of the Damsel they are not dead but sleep The Children of God are sometimes overtaken by their inadvertency Gal. 6.1 or overborn by the violence of Temptations Jam. 1.14 Inconsiderately and suddenly surprized with some sin So subtle and assiduous is Sathan in Tempting and so ready is Corruption to close with the Temptation as soon as it is represented that if a Child of God doth but abate any thing of his Circumspection and diligence he will be surprized by some one sin or other and thereby be brought to dishonour God and to lay a stumbling block before others Besides those sins of daily incursion and suddain surreption Sathan lieth in wait to draw us to greater Offences that may dishonour God and wound our Peace and scandalize the World against our Profession 2. Some abatement of our Zeal and fervency We are not alwayes fervent in Spirit and do not keep up our Life and Seriousness in the Duties of Holiness our Graces are not actuated and kept in exercise but suffer some decay though they be not quite dead Faith is weak Love is cold Math. 24.12 There is not that lively Hope 1 Pet. 1.3 Christians should not only be living but lively 1 Pet. 2.5 Ye as living Stones Nay There may be so great a damp and quenching upon us that there is no outward visible difference between a dead man and a dying Christian All things in us may be ready to dye Revel 3.2 Be watchful and strengthen the things that remain that are ready to dye Life is even quite gone in some cases when sin hath made fearful havock in the Conscience 3. In Forgetfulness of non-attendency to the Lords coming When we live merrily quietly in a careless and unprepared Estate this is necessarily to be taken in as the cause of the two former In the slumbring and sleeping of the foolish Virgins the Case is clear Christ's absence or tarrying long is the occasion the World takes to grow secure and wicked the Scoffers walked after their own Lusts because they said Where is the Promise of his coming 2 Pet. 3.3 4. And in the degenerate Church the reason why they were given to Sensuality carnal Pomp and Persecution is set down Math. 24.48 49. My Lord delayeth his coming Therefore the Officers of the Church smite their fellow Servants and eat and drink with the Drunken encourage the wicked and smite the Godly with Censures As it was with the Israelites there was no speech of making a Calf when Moses first went up to the Mount but when he tarryed long Exod. 32. And as for this Moses we wot not what is become of him then nothing would content them but making a Calf The Ordinances and Institutions of Christ had never been so perverted in the Christian World but that they forgat Christs coming to see how they have been observed 1 Tim. 6.14 That thou keep this Commandment without spot unrebukeable until the coming of the Lord Jesus Christ. But now for the wise Virgins alas there is not such a constant waiting for the coming of the Lord for if we did not leave off to think of
till they fall into greater Small sins harden as well as great sins 't is hard to say which more Indeed at first little sins seem to awaken Compunction The prick of a Pin maketh a man start but a heavy blow stunneth him David when he cut off the Lap of Sauls Garment his heart smote him but when he fell into Adultery and Blood he was like one in a swoon This is true but then on the other side great Sins are more apparent and liable to the notice of Conscience but we neglect small sins and so inveterate Custom groweth upon us and we are insensibly hardened by a carelesness and constant neglect of those kind of sins yea sometimes more than by gross falls A surfeit or violent distemper maketh us run to a Physitian but when a disease groweth upon us by degrees we have death in our bowels e're we know it We take care to mend a great breach but a leak unespyed drowneth the Ship We have need alwayes to stand upon our watch Many great mischiefs would not ensue if we took notice of the beginnings of those distempers which afterwards settle upon us 6. The Omission of holy Duties and the want of a constant serious Exercise induces a secure careless temper of Spirit Solomon telleth us Prov. 19.15 Sloathfulness casteth into a deep sleep and the idle Soul shall suffer hunger Labour dispelleth the vapours and scattereth them but sloath and idleness maketh way for sleep 'T is true in the Soul The renewed part hath need of a great deal of spiritual Exercise to keep it awake much Prayer much hearing much fasting The Apostle saith Rom. 12 11. Not sloathful in business fervent in spirit serving the Lord. The way to be fervent in Duties is to be frequent in them Be much in action and in the exercise of Grace that you may be kept fresh and lively Wells are the sweeter for draining so is the Soul the more fresh and ready for every good work In Gifts we see if they be not traded with they rust and decay and fail so in Graces to him that hath shall be given He that uses his gifts well shall find them encreased The right arm is bigger and stronger and fuller of spirits than the left because more in use 7. Grieving the Spirit causeth him to suspend his quickning influence and then the Soul is in a dead and drowsie estate Though the Children of God dare not quench the Spirit yet they may grieve the Spirit Eph. 4.30 The Conscience of a renewed man after 't is wounded by gross sins may be a dead and stupified Conscience for a long time Witness David and Jonah 8. Immoderate Liberty in worldly things as worldly cares and fleshly delights Sobriety is necessary or a sparing medling with those worldly Comforts that do mightily indispose us for the Christian Warfare 1 Pet. 2.7 Luk. 21.34 Take heed your hearts be not overcharged with surfeiting and drunkenness Look as the multitude of gross vapours cast us into a sleep so do these delights and cares stupifie the Soul Psal. 119.37 Turn away mine eyes from beholding vanity and quicken thou me in thy way You will need quickning if you give way to vanity VSE Oh take heed of this Evil. Mark 13.26 Watch lest the Lord cometh suddenly and he finde you sleeping Would you have Christ come and find you in this case 1. Some are wholly in a state of spiritual Sleep To them the Lord speaketh Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light And of such the Apostle speaks 1 Cor. 15.3 4. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 'T is all reason and more than time that you should thorowly rouze up your selves from the condition of sin wherein you have gone 'T is a shame such should be among Christians such as snort still upon the bed of Security when the light of the Gospel shineth round about them Oh! when God calleth Awake and rise from the dead if not God may punish you by your own sin One of his heaviest judgments is a Spirit of slumber and deep sleep Rom. 11.8 And then what will the end of it be you may sleep but your damnation sleepeth not 2 Pet. 2.3 Certainly we should commiserate the case of such especially if they be related to us and seek to awaken them from the sleep of sin that they may be brought home to Christ. Oh poor careless Creatures they fear not God nor think of his wrath nor make preparation to stand before the Son of Man at his Coming 2. There are others apt to slumber now and then though for the main they have chosen the better part To these the Apostle speaks 1 Thes. 5.6 Thereâore let us not sleep as do others but let us watch and be sober There is great need Our Adversary watcheth The Devil is observing all our motions and Postures if we fall asleep we are exposed as a Prey to him There are many that mind our spiritual harm If we had no Enemy without there is Hostis domesticus a bosom Enemy and we are prone as others to be hardned through the deceitfulness of sin Therefore you may not sleep as do others You have another Spirit in you and if you are Gods Children you have other obligations Rom. 13.11 'T is high time to awake out of sleep for your Salvation is nearer than when you first believed When you first gave your names to Christ you thought no labour too much no pains too great How vigilant and diligent then and will you sleep now Your course beginneth to draw to an end and you are almost ready to set sail for the other World that you may meet with Christ. Oh! now you have shaken off the sleep of sin shake off the sleep of sloath too shall we be drowsie and cold at last 1. I shall give you the Signs of this Sin 2. Motives against it 3. Directions to avoid it First The Signs 1. Senslesness in not discerning and weighing the things that befall us good or evil An Instance of the one we have Hos. 7.8 For she did not know that I gave her corn and wine and oyl The Lord is very liberal to us yet little notice is taken of it An Instance of the other we have Isa. 42.25 Yet he laid it not to heart In Mercies we neither consider their Author nor their End nor their Cause Their Author we are like Swine that eat the Acorns but never look up to the Oak from whence they fall 'T is said of the Church she hath doves eyes they peck and look upward VVe should see God in every Mercy A drowsie unattentive Soul heedeth it not but is swallowed up in present delights and enjoyments and looketh no further 'T is our Priviledge above the Beasts to know the first Cause Other creatures live upon God but are not capable of knowing
God Idolatry and Prophaneness had never crept into the world if men had kept up the sense of Gods bounty Some never regard the End of Mercies which is to draw in our hearts to God therefore called the Cords of a man Hos. 6.4 being so many bonds and ties upon us What honour hath been done to God for this and that mercy I allude to that in Hest. 6.3 See how David reasoneth 2 Sam. 7.2 I dwell in an house of Cedar but the Ark of God within Curtains When the Heart is urging to Duty upon this score God hath been good to me given me food and rayment and plentiful provision for the comfort of this life what have I done for God Not only the Impenitent abuse mercy Rom. 2.4 but David lost his awe of God because he had not a thankful sense of the mercies of God 2 Sam. 12.7 8. So for corrective Providences The Body is a tender part with most men though they are sensible of the smart of the lash yet they do not consider the hand that striketh nor the deserving procuring Cause they do not look upward nor inward they do not see the hand of God in it Isa. 26.11 When his hand is lifted up they will not see look upon it as a chance 1 Sam. 6.4 Job had explicite thoughts of God Job 1.23 The Lord hath given and the Lord hath taken Nor the Cause Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins If Sickness cometh if a Relation be taken away if an Estate blasted a waking Conscience looketh to the Cause For this cause many are sick and many are fallen asleep 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai Joshua looketh out for the Troubler So the Children of God search for the sin that is the cause of their trouble 2. Stupid Dulness and cold Indifferency in heavenly things Their want of Zeal and chearfulness in holy Duties they go about them heavily Dull of hearing Mat. 13.5 Cold in Prayer when they should be fervent and effectual Jam. 5.6 In all things we shew forth an heartless formality Grace is asleep in the Soul and thence cometh a sleepy profession a sleepy hearing a sleepy praying a sleepy receiving The Word that was wont to be as burning Coals leaveth no Impression Luk. 24.32 Your whole Converse with the living God is cold and dead-hearted In such a condition a man heareth as if he heard not and prayeth as if he pray'd not receiveth as if he received not and mourns for sin as if he mourned not and rejoyceth in God as if he rejoyced not looks after Heaven and heavenly things as if he sought them not and so brings little honour to God and little profit and comfort to his own soul. 3. Tedious irksomeness in Gods service They grow weary of the wayes of God Mal. 1.13 Behold what a weariness is it Amos 8.5 When will the new Moons be over and the Sabbath past Shall God do so great things for us in Christ and shall any thing which God hath commanded be grievous to us How unkind is this neither have we an hard Master nor hath he enjoyned us tedious work but all our duties have a sweetness in them Micah 6.3 Do not my words do good You carry it so as if God did not deal well with his people or were not easie to be served His Commands are not grievous and his Yoke is easie Tryals sent by him not above measure his Corrections not above our deserving therefore why should we snuff at his service Weariness and repining at Gods service is an ill sign God loveth and requireth a willing people This weariness though it doth not make us wholly abandon Gods service yet it makes us slight it and mind it no more than how to get it over any way Oh take heed then of growing weary of Religion and attending on the duties thereof to look upon these as distractions or matters by the By or interruptions of the work we would be upon They are lead much by sense and carnality that esteem nothing but what yieldeth a pleasure to sense or gratifyeth the outward Man 4. Forgetfulness of Changes and vain dreams of worldly happiness When we have a carnal Pillow to rest upon we fall asleep Psal. 30.6 7. A Christian should sit loose from all earthly things There was Leven in the Thank-offering We should be contented to dwell in Booths as the Israelites Psal. 39.5 Surely every man in his best estate is vanity 5. Carnal Complacency The peace and pleasure which you live upon is fetched more from the world than from God and Heaven and you live in quietness of mind not so much from the belief of the love of God in Christ and the hope of Heaven as because you feel your selves well in your bodily estate and live at ease and in prosperity in the world and have something grateful to the flesh Luk. 12.19 20 21. Oh! that soul is in a dangerous condition when the World is so pleasing and lovely to it that it can take contentment and delight in it without God or apart from God To many worldly prosperity is so sweet that it can keep them quiet under the guilt of wilfull sins When you have your hearts desire for a while you can forget Eternity or bear those thoughts with security which otherwise would amaze your Souls Secondly Motives 1. Your Enemy watcheth The Devil is never asleep 1 Pet. 5.8 he observeth you in all postures and watcheth all possible advantages against the Children of God and will not you stand upon your Guard and look about you 2. If you sleep you hazard your selves to the Whip or Gods severe Correction Hos. 5.15 God findeth out many times a very smart Rod to whip lazy drowsie Saints to their duty He will not suffer Grace to rust in his Children Your awakening will be sad God sent a Tempest after Jonah Some sharp cross or other will fall upon us 3. The eyes of many are upon us and shall we be slumbring and sleeping 1 Cor. 4.9 Wâ are made a spectacle to the World Angels and Men. Miscarriages will tend to Gods dishonour 4. When Grace is asleep sin breaketh loose There is no sin but a man is exposed to in a secure Estate therefore the Devil laboureth as much as he can to cast us into this temper When David walked at ease on the top of his House little did he know the evil of his own Heart and the danger of the Temptation 5. Every lesser indisposition that hindreth any degree of Communion with God should be grievous to the Children of God If we do not take heed to the beginnings of sins further Mischief will ensue when Temptations are near importunate and constant Little sticks set green ones on fire when the thatch once taketh fire 't is hard to quench it therefore we should not rest in
and sold all that he had and bought it Man would have something contentful that may be an everlasting ground of rejoycing to him 3. As to true happiness and eternal good when it is discovered to us our Inclinations to it are but weak and ineffectual Without grace we discern it but weakly for there is a great mist upon Eternity and the light of Nature being dim cannot pierce through it 2 Pet. 1.9 As a Spire at a distance men see it so that they cannot know whether they see it yea or no or as the blind man when his eyes were first touched by Christ he saw men walking like Trees Again we consider it but weakly the mind being diverted by other objects As when we see a man in a crowd we can hardly take notice of him so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan he biddeth him go and view the length and the breadth of it Gen. 13.14 15 16 17. So when he promiseth the Kingdom of Heaven he doth in effect speak the same to us For certain no man shall enter into that land of promise but he that hath considered it and well viewed it and can lay aside his earthly distractions sometimes to take a turn in the land of Promise But few do this few send their thoughts before them as Spies into that blessed Land and therefore it worketh so little upon them And we desire it but weakly the Affections being prepossessed and preingaged by things that come next to hand we conceive only a wish or a velleity for this happy Estate not a serious volition or a firm bent of heart and therefore we pursue it but weakly as Children desire a thing passionately but are soon put out of the humour They do not pursue it with that earnestness exactness and uniformity which is requisite The Soul of the Sluggard desireth and hath nothing Prov. 13.4 because his hands refuse to labour Prov. 21.25 So that this inclination to happiness is neither serious nor constant nor labourious These desires are but desires 4. If they like the End they dislike the Means Our Souls are more averse from the Means than from the End All agree in opinions and wishes about a supream and immortal Happiness yet there is a great discord in the way that leadeth to it not so much in opinion as practice Men like not Gods terms Esau would have the Blessing yet sold the Birthright Heb. 12.16 17. Indeed in things natural we do not expect the End without the Means but in things supernatural we do and so by refusing the Means we do separate the End Psal. 106.24 Heaven is a good place but 't is an hard matter to get thither so loath are we to be at the cost and pains We desire happiness not holiness God doth promote those things we naturally desire but still that we submit to those things we are naturally against Whatsoever maketh for our selves we are naturally more willing of than what maketh for the Honour of God Now if we will not submit to the one we shall not have the other We would all be pardoned and freed from the Curse of the Law and the Damnation of Hell but we are unwilling to let go the profit and pleasure that we fancy in Sin Secondly Why this is no more improved and why we make no better use of it There are four Causes of it 1. Ignorance To many the Object is not represented as to Heathens and to sottish Christians 2. Inconsideration Spiritual Objects must not only be represented but inforced upon the Will by the efficacy and weight of Meditation Psal. 1.3 3. Vnbelief They have not a sound perswasion of these Truths Heb. 11.13 They were perswaded of them and embraced them They had not a Ghess but a sound Belief 4. Vnsubjection of will Rom. 8.7 Because the carnal mind is enmity against God For it is not subject to the law of God neither indeed can be 'T is easier to cure their Errours than to mortifie their Affections VSE Oh do not rest in desiring to be happy there is no great matter in that the Damned would have the Door opened to them But desire Grace Psal. 119.5 Rom. 7.23 desire it prevalently so as not to be put out of the humour as Children would fain have something when they are in pain but are pleased with Rattles or any Toy If your vain Delights abate not this desire will do you no good Desire it so as to labour for it yea so as to make it your main business Psal. 27.4 yea to part with all for it Mat. 13.46 This is the way to be happy indeed Doct. 3. That 't is a dreadful misery to be disowned by Christ at his Coming I know you not 1. Consider who may be disowned Many that profess respect to Christ and may be well esteemed of in the Visible Church many that cry Lord Lord many that have eat and drunk in his presence There is a great deal of difference between the Esteem of God and the Judgment of the World Many whom we take to be forward Professors yea many that have great gifts and imployments in the Ministry and with great success Mat. 7.22 If only Pagans or only prophane Persons were damned or the opposite party to Christ it were another matter there were not such cause of fear But those of Christs Faction many that profess to know him but were never subdued by the power of his Grace Joh. 11.2 3 4. Christ doth not know because he doth not love them 2. The misery of being disowned 1. This disowning is the Act and Sentence of a Judge If it were the frown of a bare Friend in our misery it even cuts the Heart in sunder but when a neglected Saviour shall become an angry Judge when his favour hath been slighted long then he will stir up all his wrath When 't is kindled but a little blessed are all they that put their trust in him Psal. 2.12 2. 'T is the disappointment of an Hope They supposed he meant to own them and therefore put in their Plea There is an hope that will leave ashamed Rom. 5.5 3. 'T is the Cause of all other Misery Poena damni maketh way for poena sensus Here we care not for him so long as we can be well without him It may be now you esteem it nothing to have a frown from Christ in the day of his patience but then Depart ye cursed VSE Oh let this make your more serious for the time to come Do not grieve the Spirit any longer Eph. 4.30 Do you receive and own Christ when others refuse him and you will be owned by Christ Luk. 12.8 9. And I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God But he that denyeth me before men shall be denyed before the Angels of God SERMON X. MATTH XXV v.
God hath in us God hath not only an interest in us but a dominion over us which an Inferiour cannot have over a Superiour so that we are Gods more fully than he can be ours Now a trust accepted and broken afterwards involveth us in the greater Crime I am Gods and will be Gods and would I could do more for his glory as a Christian in general as a Husband or Wife or Father or Child or Servant I will more honour God in my place 4. The Fruit Comfort and Excellency of the thing trusted is most seen in the use 'T is true of all sorts of Talents take the lowest outward subservient helps Wealth Power and Honour A man doth not see the comfort and use of Wealth so much in any thing as when he doth imploy it for God If he hoard it up he hath it only for shew if he layeth it out to cloath his back or to feed his belly he doth but make himself a more honourable sort of bruit Beast all the while he is sowing to the flesh or Sacrificing to his God the Belly or offering up a Meat-offering or a Drink-offering to Appetite But how sweet is it when we have opportunities of doing more for God! then he seeth the use of Wealth indeed it giveth him advantages of service and a more diffusive Charity Ordinances the worth of them is most known in the use and improvement not when we resort to them out of custom and fashions sake but use them as means to do our Souls good So for Gifts as Wells are the sweeter for draining so gifts are improved by using So Graces of the Spirit Gods most precious gifts should not lye idle 2 Cor. 6.1 We beseech you receive not the Grace of God in vain In short you do not taste the true sweetness of Wealth when gorgeously attired your Tables plentifully furnished and you glut your selves with all manner of fleshly delights but in feeding the hungry cloathing the naked that satisfieth the Mind and Conscience of them that do it as you do not reap the increase of Corn by scattering it in the Sand but casting it into a fruitful Soil VSE 1. To press us to this Negotiation For if these things be so we should all rouze up our selves and say What honour hath God by my Wealth my Parts my Honour and greatness my Place and Office what protection to his cause what Relief and Comfort to his People 1. Consider 'T is our business in the World Now every one should ask for what end he was born and continued in the World so long Our Lord Jesus Joh. 18.37 saith To this end was I born and for this cause came I into the World that I should bear witness unto the truth Every one is sent into the world for some end for surely God would not make a Creature in vain We did not come into the VVorld meerly to fill up the number of things as Stones and Rubbish nor to grow in bulk and stature as the Plants nor to enjoy pleasure without remorse as the Beasts God would never then have given us those higher faculties of Reason and Conscience For what end did I come into the VVorld but to glorifie God in my place to act that part in the VVorld which the great master of the Scenes appointed to me Why do I live here What have I done in pursuance of my great end Most men live as Beasts eat and drink and sleep and die and there 's an end of them they never asked in good earnest for what purpose they came hither 2. Every one is trading for some body the Devil or the Flesh regarding his Makers glory or his own Satisfaction There is no medium now which are you doing trading for Heaven or Hell 3. Consider how much you are intrusted with Look within you without you round about you and see how much you have to account for the faculties of the Mind the Members of the Body your Time Health Honour Estate lifted up to Heaven in Ordinances Mat. 11.23 Much given Mat. 12.48 and Neh. 1.11 Now improve all for God 4. Talents are encreased the more employed We double our gifts by the faithful use of them He that had five Talents gained other five and he that had two other two The more Grace here the more Glory hereafter If they be not employed they are lost How many poor blasted withered Christians may we find by slacking their Zeal and for want of diligent exercise But on the contrary as the Widows Oyl encreased in the spending and the Loaves multiplyed in the breaking in Christs Miracle and the right Arm is bigger and fuller of Spirits than the left So Grace that decayeth by difuse groweth by exercise The Corn sown bringeth in the increase 5. We must give an account at last to God Luk. 19.23 He will demand his own with usury VVhat honour hath God had by us as Ministers Magistrates Masters of Families Husbands and VVives Parents and Children Masters and Servants Beasts are not called to an account for they have no Reason and Conscience as Man hath VVhat will you say when God shall reckon with you what you have done with your Time Strength and Estates If an Ambassador that is sent abroad to serve his King and Countrey should return no other account of his negotiation than I was busie at Cards and Dice and could not mind the Imployment I was sent about or a Factour I spent roiotously that which I should have spent in the Mart or Fair will this pass for an excuse 6. VVhat a sad thing is it to have Gifts for this end to leave us without excuse as the Gentiles have the light of Nature Rom. 1.20 and Christians the light of the Gospel Joh. 15.22 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin Others have the VVord preached to them Mat. 24.14 And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations compared with Mat. 13.9 know that a Prophet hath been among them have advantages and opportunities but no heart to use them only that God may be clear when he judgeth 7. VVe improve the Stock of Corruption left us by Adam why not the Gifts given us by Jesus Christ This fire needeth no blowing of it self it breaketh out into a flame and shall not we stir up our selves that we may be more useful In imploying our Gifts three things are necessary Prudence Fidelity and Industry 1. Prudence This is necessary for a Steward or Factour Luk. 12.42 Who then is a wise and faithful Steward whom the Lord shall make Steward over his houshold Now there is a twofold Wisdom a Wisdom that is not from above and a Wisdom that is from above Jam. 3.16 17. The first is earthly sensual devilish it either serveth for earthly profits or to give content to the flesh or to affect dominion and
an Acquâefcency 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
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 theâe are degrees therefore in the Reward God will punish men differently more or less according to the rate of their sins we read of ãâã ãâã ãâã ãâã ãâã 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
Net or Toyl that roar and foam They will curse God that created and sentenced them to this Death his Power by which they are continually tormented his Wisdom by which he governeth the World his Goodness that to them is turned into Fury his Sons Death and Blood which hath profited so many and they have no Benefit by it Secondly Against the Saints They hated them and have an Envy at all the Felicity that betideth them in this World Psal. 37.12 The Wicked plotteth against the Just and gnasheth at him with his Teeth So Psal. 112.10 The Horn of the Righteous shall be exalted with Honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away The Godly are their opposite Party then their Blessedness shall be so great that they shall envy their Happiness when they see the Godly in good Case and themselves miserable At the great Day the Wicked shall see the Believers Joy to the Increase of their own Sorrow Thirdly Against Themselves Their own Hearts shall reproach them Hos. 13.9 Thou hast destroyed thy self They shall rave and vex at their own past Folly past Neglects and past abuse of Grace and past refusal of that Happiness which others enjoy when they find their own Delights salted with the present Curse Little Comfort and Satisfaction shall they have when they remember they came thither to avoid the Tediousness of a few blessed Duties VSE Is to shame us that we make no more Preparation to escape this dreadful Estate or in the Language of the Holy Ghost that we do not Flee from Wrath to come No Motion can be earnest and speedy enough There are two things that are very great Wonders 1. That any Man should reject the Christian Faith so clearly promised in the Predictions of the Prophets before it was revealed and confirm'd with such a number of Miracles when it was first set a foot received among the Nations by so universal a Consent in the learned Part of the World notwithstanding the Meanness of the Instruments imployed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth of it And yet still we have cause to complain Isa. 53.1 Lord who hath believed our Report Some cannot out-see Time and look beyond the Grave 1 Pet. 1.9 He that lacketh these things is blind and cannot see afar off And 2 Pet. 3.3 There shall come in the latter times Scoffers and Mockers walking after their own Lusts Many dare not question the Precepts of Christianity because of their usefulness to humane Society and reasonable Nature they doubt of the Recompences and yet have a secret fear of them and seek to smother it by their Incredulity and unbelief But alas 't will not do They scoff at others as simple and credulous none so credulous as the Atheist there is a thousand to one against him At least if it prove true in what a case are they 'T will do them no hurt to venture upon probabilities 'till further assurance What assurance would you have Luk. 16.30 31. You have Moses and the Prophets if you believe not them neither will you be perswaded if one came from the dead Will you give Laws to Heaven God is not bound to make a Sun for them to see that wilfully shut their eyes Yet that way what assurance would you have to prove this is no Phantasm Doth God need a Lye to perswade you to your Duty But 2. The greater Miracle is that any should embrace the Christian Faith and yet live sinfully and carelesly that they should believe as Christians and yet live as Atheists You cannot drive a dull Ass into the fire that is kindled before him Prov. 1.17 Surely in vain is the net spread in the sight of any Bird How can men believe eternal Torments and yet with so much boldness and easiness run into the sins that do deserve them Many times not compelled by any terrour nor asked or invited by any Temptation but of their own accord tempt themselves and seek out occasions of sinning On the other side can a man believe Heaven and do nothing for it if we know that it will not be lost labour there is all the reason we should not grudge at it 1 Cor. 15.58 Be stedfast and unmoveable alwayes abounding in the work of the Lord for asmuch as ye know that your labour shall not be in vain in the Lord Now there are three Causes of this 1. Vnbelief 2. Inconsideration 3. Want of close Application 1. Want of a sound Belief Most mens Faith is but pretended as appeareth by the Effects 1. By our proneness to Sin If God did govern the world by Sense and not by Faith we should be other manner of persons than we are in all Holiness and Godliness of Conversation If we were sure and certain that for every Law we break or for every one whom we deceive and slander we should hold our hands in scalding Lead for half an hour how afraid would men be to commit any Offence Who would tast meat if he knew there were present Death in it yea that it would cost him bitter gripes and torments How cautious are men of their Diet that are prone to the Stone or Gout or Chollick where 't is but probable the things we take will do us any hurt We know certainly that The wages of sin is Death yet how little are we concerned at sin 2. By our backwardness to good Works Sins of Omission will damn as well as sins of Commission small as well as great It is not said Ye have robbed but Ye have not fed Ye have not cloathed not Ye have Blasphemed but Ye have not invoked the Name of God not done hurt but done no good And cast the unprofitable Servant c. 3. By our weakness in Temptations and Conflicts We cannot deny a carnal Pleasure yet we are told Rom. 8.13 If ye live after the flesh ye shall die Nor withstand a carnal Fear yet we are told Matth. 10.28 Fear not him that can kill the Body but fear him that can cast both Body and Soul into Hell But shrink at the least pains of Duty when we are told on the one hand 1 Cor. 15.58 That our labour shall not be in vain in the Lord On the other side Rev. 21.8 That the fearful and unbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second death On the other side that 't is the most irrational thing to go to Hell to save our selves the labour of Obedience The whole world promised for a reward cannot induce us to enter into a fiery Furnace for half an hour If one much desiring sleep which is Chrysostome's supposition should be told that if he once nodded he should endure ten years torment would he venture 4. By our carelesness in the matters of our Peace If we were in danger of Death every moment we
reward those that trust in him Psal. 2.12 He that hath so often pleaded with God for us he is to pass Sentence upon us Would a Man be afraid to be Judged by his dearest Friend or think his Sentence would be terrible If the Devil were our Judge or wicked Men we might be sad But 't is your dear Lord Jesus Therefore let us comfort our selves with the Thoughts of it David's Followers were afraid but when he came to be Crowned at Hebron then he dignified and rewarded them Christ's Followers are now despised but when he shall come in his Glory they shall be invited into his Kingdom Come ye Blessed of my Father SERMON XIX MATTH XXV v. 31. When the Son of Man shall come in his Glory and all the Holy Angels with him then shall he sit upon the Throne of his Glory I Come now to the Second Point Doct. 2. That Christ's Appearance for the Iudgment of the World shall be Glorious and full of Majesty I shall prove it by opening the Circumstances of the Text. Three things are offered here 1. His Personal Glory 2. His Royal Attendance 3. His Glorious Seat and Throne First His Personal Glory Let us see what it is and why he will come in such an Appearance First What it will be we cannot fully know till we see it but certain we are this Glory must be exceeding great If we consider 1. The Dignity of his Person he is God-Man And now that Mystery is to be discovered to the utmost therefore he must needs have such a Glory as never Creature was capable of nor can be but at that Day the Creatures are capable of great Glory For 't is said Matth. 13.43 The Righteous shall shine as the Sun in the Kingdom of the Father And if it be thus with the Saints how shall it be with Christ The Saints are but Creatures they are not Deified when they are Glorified But He is God-Man in one Person The Saints are but Members of the Mystical Body but Christ is the Head and therefore he must needs far excell the Glory of all the Creatures Ours is but a derived Ray the Body of Light is in himself We read 2 Thess. 1.10 that he will be admired in the Saints That is in the Glory he puts upon them All the Spectators shall stand admiring at the Honour he puts upon them that are but newly crept out of Dust and Rottenness But how much more may He be admired for his own Personal Glory 2. The Quality of his Office He is the Judge of the World who now cometh to appear upon the Throne to be seen of all Therefore there must be a Glory suitable We read Acts 25.23 that Agrippa and Bernice came to the Judgment-Seat ãâã ãâã ãâã ãâã ãâã with a great deal of Pomp and State And we see in Earthly Judicatures when great Malefactors are to be tryed the whole Majesty and Glory of a Nation is brought forth The Judge in gorgeous Apparel accompanied with Nobles and Gentry and Officers and a great Conflux of People to make it more Magnificent and Terrible So here is a Conflux of the whole World Angels Devils Men from all Corners of the Earth all the Men that ever were and ever shall be And Christ cometh forth in his greatest Glory 3. Consider the Greatness of his Work and that will shew that his Glory must needs be discovered His Work is on the one side to gather together to convince to Judge and punish Creatures opposite and Rebellious and to honour and reward his Servants on the other There is not such an Union and Confederation of Miracles in any one Point and Article of Faith so much as there is in this of the general Judgment The mighty Power and Dominion of God is seen in dissolving the Elements in raising the dead Bodies and giving every Dust it s own Flesh and bringing them together that they may be Arraigned and Judged And then in separating them into their several Ranks in which his Omnisciency and Wisdom is seen that not one of the Reprobate shall lie hid among the Elect. In Judging them his Justice cannot be eluded he that seeth all things in the Light of the Godhead cannot want Evidence Then one of the Books that is opened is in the Parties Custody and yet they cannot deface it or blot it out And then for Execution the Majesty of his Person and Presence will be enough to confound a wicked Man How will the Wolves tremble at the sight of the pure and unspotted Lamb Revel 6.16 Oh! 't will be a piercing Sight to them to see him whom they have despised upon the Throne That Jesus whose Word they have scorned whose Ordinances they have neglected or corrupted whose Servants they have molested When Joseph who was so great and high in Egypt discovered himself to his Brethren I am Joseph they were abashed and confounded because of the Injury they had done him Much more shall Sinners be confounded when he shall tell them I am Jesus and that he is come on purpose to be Revenged on all the Abusers and Despisers of his Grace and the Troublers of his People How can they then look him in the Face We read that when they came to attacque Christ Joh. 18.6 as soon as he had told them I am he they went backward and fell to the ground He would convince his Enemies in the midst of his greatest Abasement how full of Majesty and Terror his Presence is if he should let out the Glory of it upon them If the Lamb's Voice be so terrible how dreadful will he be when he roareth as a Lyon And if then when he was taken and led to be Judged you may guess how glorious his Presence will be when he cometh in all his Glory to Judge others And by this you may understand the Apostles Expression 2 Thess. 1.9 That the Wicked shall be punished with everlasting Destruction from the Presence of the Lord and from the Glory of his Power From there is as much as By it doth not signifie there the kind of the Punishment the poeni damni but the Cause The Majesty of Christ is the Cause of their Torments and his Look and Face will be Terror enough to Sinners And as he cometh in Glory to shame and punish those that despised him so to comfort and reward his People who have trusted in him and served him and suffered for him He shall come from Heaven in State to lead them into those blessed Mansions with Honour 1 Pet. 4.13 Rejoyce in as much as ye are Partakers of Christ's Sufferings that when his Glory shall be revealed ye may be glad also with exceeding Joy They have seen him in his worst and now in his best also The Glory of Christ's Appearing is sometimes expressed by Fire and sometimes by Light To the Saints 't is as Light and as a comfortable Sun-shine but to the Wicked 't is a dreadful Fire ãâã ãâã ãâã
be in subjection to the Father of Spirits and live For they verily for a few days chastened us after their own Pleasure but he for our Profit that we might be partakers of his Holiness The Apostle argueth à minori ad majus None can be such a Father as the Lord so wise as he so loving as he God putteth on all Relations He hath the Bowels of a Mother the Wisdom of a Father He is a Mother for tenderness of Love Isa. 49.15 Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee A Father for Wisdom and Care Mat. 6.31 32. Take no thought saying What shall we eat c. for your Heavenly Father knoweth that you have need of all these things Earthly Parents sometimes chastise their Children out of meer Passion at least there is some mixture of Corruption but the Lord's Dispensations are managed with much Love and Judgment Therefore say as Christ John 18.11 The Cup which my Father hath given me shall I not drink of it It is a bitter Cup but it cometh from the Hand of a Father our Father gave it us and our Elder Brother began it to us we should love the Cup the better ever since Christ's Lips touched it 2. With Hope When we are perplexed we should not be in despair but sustain our selves under our great Hopes 1 John 3.2 Now we are the Sons of God but it doth not yet appear what we shall be We have the Right of Children though afflicted our Estate and Patrimony is in the Heavens An Heir in his Nonage is under Tutors and Governors He is born to a great Possession but kept under a severe Discipline The Hour is come ãâã ãâã ãâã ãâã ãâã That Hour 1. That Hour which was defined in God's Decrees set down and appointed by the Council of the Trinity not by Fate or any Necessity of the Stars but by God's wise Providence and Ordination No Man could take Christ till his Hour was come John 7.30 Then they sought to take him but no Man laid hands on him because his Hour was not yet come But when this Hour was come the Son of God was brought under the power of Men and liable to the Assaults of Devils Therefore he saith Luke 22.53 This is your Hour and the Power of Darkness No Calamity can touch us without God's Will The Hour the Measure all the Circumstances of Sufferings fall under the Ordination of God It is not only a General Ordinance that we shall suffer Affliction the Apostle mentioneth that 1 Thess. 3.3 Let no Man be moved by this Affliction for your selves know that you were thereunto appointed It is the Ordinance of God that the Way to Heaven should lie through an howling Wilderness All the Saints in Heaven knew no other Road Afflictions seem one of the Way-marks But we speak now of another Appointment of determinating all the Circumstances of the Affliction the Time the Measure the Instruments It is the Comfort of a Christian that nothing can befal him but what his Father will A Sparrow cannot fall to the Ground without our Heavenly Father Mat. 10.29 The wise Lord hath brewed our Cup and moulded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree and our Cup is tempered by God's own Hand We storm many times because of such and such Accidents and Circumstances of the Cross as if we would have God ask our Vote and Advice and as if our Opinion were a better Ballance wherein to weigh things than Divine Providence Providence reacheth to every particular Accident Your Doom was long since written such a Vessel of Mercy shall be thus and thus broached and pierced every Wound and Sorrow is numbred 2. That Hour which was determined and foretold in the Prophecies God doth all things in fit Seasons he hath his Days and Hours Daniel understood by Books the number of the Years Dan. 9.2 Habak 2.3 The Vision is for an appointed time It easeth the Heart of much distraction when we consider there is a Period fixed There is a Clock with which Providence keepeth Time and Pace and God himself setteth it It is good for us to wait the Lord's Leisure God himself waiteth as well as we Isa. 30.18 He waiteth that he may be gracious He letteth the course of Causes run on till the fit Hour and Moment of Execution be come when he may discover himself with most advantage to his Glory and the Comfort of his Servants and God waiteth with as much earnestness as you do I speak after the manner of Men Isa. 16. 14. But now hath the Lord spoken saying Within three Years as the Years of an Hireling and the Glory of Moab shall be contemned c. as the Hireling waiteth for the Time of his Freedom and when he is to receive his Wages Moab was a bitter Enemy Therefore let us wait John 8.7 Your Times are always ready but my Time is not yet come We draw Draughts of Providence with the Pencil of Fancy and then confine God to the Circle of our own Thoughts as if he must be always ready at our Hours 3. The Hour is come the Sufferings of God's People are very short To our Sense and Feeling they seem long because Carnal Affections are soon tired but the Word doth not reckon by Centuries and Years but Moments Psal. 30.5 Weeping may endure for a Night but Joy cometh in the Morning All Temporal Accidents are nothing compared to Eternity The Sorrows of our whole Life are but one Nights Darkness This light Affliction that is but for a Moment saith the Apostle 2 Cor. 4.17 Set Time against Eternity and we shall want words to declare the shortness of it Our Hour will be soon ended Wait a while and we shall be beyond Fears The Martyrs in Heaven do not think of Flames and Wounds and Saws these were the Sufferings of a Moment John 16.21 A Woman when she is in Travail hath sorrow because her Hour is come but as soon as she is delivered of the Child she remembreth no more the Anguish for joy that a Man is born into the World John 16.16 A little while and ye shall not see me and again a little while and ye shall see me To Faith the time between Christ's departure and his second coming is but as the time between his Death and Resurrection for of that Christ also speaketh as is clear by the subsequent Context We measure all by sense and therefore cry How long how long as Men in pain will count Minutes but look to the endless Glory within the Vail and it is nothing We should especially take this Comfort to our selves in Sickness and Death it is but an Hour Wink and thou shalt be in Heaven said a Martyr 4. The Hour is come saith Christ and therefore prayeth When the sad Hour is come the
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is ãâã ãâã ãâã ãâã ãâã The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of thâ Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
his Father's Work till he had brought it to some Issue and Period and doth not sue out his own Glory till our Redemption was first finished Phil. 2.7 He became obedient unto Death even the Death of the Cross the accursed Death of the Cross. Christ carried Sinners in his Heart to his dying day he never repented of his Bargain John 13.1 Having loved his own that were in the World he loved them unto the end When he had most cause to loath Sinners then he loved them in his bitter Agonies and the Horrors of his Cross Christ did not repent of his part Plead the Eternal Covenant you have God's Oath that he will never repent of Salvation this way Psal. 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever after the Order of Melchisedeck Christ was not weary of suffering for Sinners and God will not be weary of pardoning them Again Christ was faithful in the days of his Flesh he hath lost nothing by going to Heaven he will finish what he hath begun 1 Thess. 5.24 Faithful is he that hath called you who also will do it This smoaking Flax will be blown up into a Flame These Infant-Desires are Buds of Glory this decay of Sin will come to an utter extinction 2. It noteth the compleatness of our Redemption All is finished When he had set all things at rights then he departed Christ hath not left the Work imperfect to be supplied by the Merit of our own Actions we are not half purchased Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified Christ would not have died if the Work had not been done and if there were any thing yet to do he would die again But Christ hath no more Offering to make nor Suffering to endure but only to behold the Fruit of his Suffering He hath not purchased a possible Salvation whose efficacy dependeth on the Will of the Creature nor the Remission of some Sins and left others upon our score nor made purchase of Grace for a small time but perfected for ever them that are sanctified Popish Satisfaction the loose possible pendulous Salvation of Arminians and the Doctrine of the Apostacy of the Saints are all Doctrines prejudicial to the full Merit of Christ. It is all finished there is enough done to glorify God and save the Creature Justice could demand no more for all Engagements Christ is not ashamed to plead his Right at the Bar of Justice and to avouch his Work before the Tribunal of God This it is finished is like Christ's Seal to the Charter of Grace Now take it and much good may it do you Oh that we could rest satisfied with the Merit of Christ as Divine Justice is satisfied What should trouble the Creature when Christ hath entred his Plea Father it is finished there is enough done Christ hath no more to do but to sit at the right Hand of God and to rejoice in the welfare of the Saints there remaining nothing for us but to make our Claim and to live in Joy and Thankfulness Christ did not compound but pay the uttermost Farthing Rom. 8.1 ãâã ãâã ãâã ãâã ãâã There is no condemnation to them that are in Christ Jesus there is not one Curse left When Israel was brought out of Egypt it is said A Dog shall not move his Tongue against you Exod. 11.7 Neither the Law nor Wrath nor Conscience nor Satan hath any thing to do with you the Prison is broken up the Book cancelled the Bill nailed to Christ's Cross tâât it may never be put in Suit again The Devil may trouble you for your Exercise but bear it with comfort and patience you have an Advocate as well as an Accuser Oh that we had a Faith suitable to the height of these Mysteries that we could behold the Salvation of God in our serious Thoughts and eccho to Christ's Cry It is finished it is finished It is not a full grown Faith till we break out into some triumph the Child may now play upon the Cokatrices Hole I am much indebted to Justice but Christ hath paid all Which thou hast given me to do ãâã ãâã ãâã ãâã ãâã It is the same word with that Vers. 2. Thou hast given him Power over all Flesh. And now the Work which thou hast given me to do God that gave him his Power gave him his Work Augustine interpreteth the Word somewhat nicely Non ait jussisti sed dedisti ibi commendatur evidens gratia quid enim habuit quod non accepit etiam in unigenito humana natura If you allow this Interpretation as certainly this rigor of the Word will bear it then we may 1. Observe That the Privileges of the humane Nature of Christ are by Gift Whatever the Manhood of Christ was advanced to by dwelling with God in a personal Union it was by the mere Grace of God The Apostle referreth it to the Father's Pleasure Col. 1.19 It pleased the Father that in him should all Fulness dwell God would make Free Grace appear in none so much as in our Head and set out Christ as the Example of his gracious Election Whatsoever Honour the Humane Nature of Christ had it had it by Grace and Gift it was chosen to this Honour Certainly we should ascribe all to Grace if Christ himself did if he accounted it a Gift that his Humane Nature was taken into the Honour of the Mediatory Office 2. We may Observe That Work it self is a Gift Christ speaketh thus of the Work of the Mediatory Office which was sad Work labouring in the Fire in the Fire of the Divine Wrath and Displeasure Elsewhere it is said of our Faith and Suffering Phil. 1.23 Vnto you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake it is given of Grace we should couet Duty an Honour and Service a Privilege Hosea 8.12 I have written to him the great things of my Law Honorabilia Legis meae But I rather interpret it of giving in Charge thou hast put this Office upon me of redeeming Mankind and this Work I have done The Note from hence is Observe That Christ had his Work appointed him by God Psal. 40.7.8 Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart It is a great condescension of Christ that he would come under a Law and as a Servant take Work upon his own Shoulders The Apostle saith He came in the form of a Servant Phil. 2.7 He was a Prince by Birth yet he came as a Servant of the Divine Decrees He spake of Commandments that he received from the Father He wholly devoted himself to his Father's Will and Man's Benefit O admire the proceedings between the Father and the Son by way of Command and Promise the Transactions of Heaven are put into a Foederal Form and
of God to the World Thus the Creatures glorify God objectively there is somewhat of the Wisdom Goodness and Power of God stamped upon them somewhat of God to be seen in every thing which he hath made So Man much more There are Vestigia Dei the Footsteps of God in the Creatures but Similitudo Imago Dei the Likeness and Image of God in Man in his natural Excellencies much more in the New Creature ãâã ãâã ãâã ãâã ãâã that we may be to his praise Ephes. 1.12 There is more of God engraven on us when a true Spirit of Wisdom Justice Holiness Truth Love prevaileth upon our Hearts and runneth through all our Operations When we live as such as converse with the great Fountain of Goodness and Holiness A Christian's Life is an Hymn to God his circumspect walking proclaimeth the Wisdom of God his awfulness and watchfulness against Sin proclaimeth the Majesty of God his chearful and ready obedience under the hardest Sufferings proclaimeth the Goodness of God his Purity and Strictness the Holiness of God the impression and Stamp of all the Letters of God's glorious Name is imprinted upon his Heart and Life A Carnal Christian polluteth his Honour and prophaneth his Name Ezek. 36.20 And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But how can God be polluted by us As a Man that lusteth after a Woman hath committed Adultery with her in his Heart while she is spotless and undefiled Mat. 5.28 Carnal Christians are a scandal to Religion they are called Christians in opprobrium Christi Men judg by what is visible and sensible and think of God by his Worshippers by those who profess themselves to be a People near and dear to him 4. By that which is an immediate consequence of the former by an exemplary Conversation when we do those things which tend to the Honour of God's Name and to bring him into request in the World 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as of evil doers they may by your good Works which they shall behold glorify God in the day of Visitation Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Our Holiness must be shewn forth for Edification not for Ostentation not for our Glory but the Glory of our Heavenly Father It is the fruitful Christian bringeth most honour to God John 15.8 Herein is my Father glorified that ye bear much Fruit. Glorifying God is not a few transient Thoughts of God and his Glory or a few cold Speeches of his Excellencies and Benefits this is not the great end for which we were made and new made but that we might be fruitful in all Holiness and shew forth those Impressions which God hath left upon us In the Impression we are Passive in shewing it forth Active 5. When we are active for his Interest in the World Our Lord took notice of it in his Disciples John 17.7 Now they have known that all things whatsoever thou hast given me are of thee If we are Agents for his Kingdom he will be our Advocate in Heaven This is the Method of the Lord's Prayer Hallowed be thy Name and then Thy Kingdom come This is the first Means of promoting the great End Jesus Christ himself telleth us this was the end of his coming into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth It belonged to him in a more especial way as the great Prophet of the Church he came out of the Bosom of God to reveal the Secrets of God and for the same end we all came into the World Isa. 43.10 Ye are my witnesses saith the Lord and my Servant whom I have chosen that ye may know and believe me and understand that I am he They that felt the comfortable effects of his Promises and his Truth can best witness for him A Report of a Report is little valued we are all to witness to God by entertaining it in our Hearts and shewing forth the fruit of it in our Lives this is a witness to an unbelieving and careless World John 3.33 He that hath received his Testimony hath set to his seal that God is true Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World When you are diligent in Holiness patient and joyful under the Cross full of hope and comfort in great Straits meek self-denying mortified you sanctify God in the Eyes of others You propagate the Faith by an open Profession Mat. 11. 19. Wisdom is justified of her Children When we suffer for it in times of great Danger and seal it with our Blood it is a great Glory to God John 21.19 This said he signifying by what Death he should glorify God It is an honour to God when in the midst of Temptations and Discouragements we are not ashamed of his ways 6. By doing that work which he hath given us to do But what is that work which he hath given us to do 1. The Duty of our Relations 2. The Duty of our Vocations and Callings 1. The Duty of our particular Relations They that are not good in their Relations are no where good This is a Rule that whatsoever we are we must be that to God An Heathen could say Si essem luscinia canerent ut luscinia c. If I were a Lark I would soar as a Lark if a Nightingale I would sing as a Nightingale As a Man I should praise God as such a Man in such a Relation still I should glorify God in the condition in which he hath set me If Poor I glorify God as a poor Man by my Diligence Patience Innocence Contentedness If Rich I glorify God by an humble Mind If Well I glorify God by my Health If Sick by meekness under his Hand If a Magistrate by my Zeal improving all advantages of Service Nehem. 1.11 If a Minister by my Watchfulness If a Tradesman by my Righteousness From the King to the Scullion all are to work for God every Man is sent into the World to act that part in the World which the great Master of the Scenes hath appointed to him Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things As to Husband and Wife Prov. 18.22 He that findeth a Wife findeth a good thing and obtaineth favour of the Lord. God expecteth that in the Catalogue
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 ãâã ãâã ãâã ãâã ãâã 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-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
moved with fear prepared an Ark to the saving of his Family whereby be condemned the World Your Life is a Reproof that maketh them ashamed John 7.7 The World hateth me because I testify of it that the Works thereof are evil Every wicked Man loveth another velut fautorem adjutatorem excusatorem sui criminis One wicked Man doth not put another to the Blush It is no shame to be black in a Country of Negroes where all are black Their Conversation is a living Reproof Thy Guilt is upbraided by their righteous Works their Conversation upbraideth thy Conscience the sense of thy Guilt and Negligence is revived by their righteous Works and serious Diligence in Heaven's Way We are impatient of a verbal Reproof much more of a real Their holy Lives beget a Fear and Awe Mark 6.20 Herod feared John knowing that he was a just Man and holy and observed him Christ saith here not only I have given them thy Word but They are not of the World They do not only teach things contrary to the World but live contrary to the World Many a strict Preacher may be a carnal Man and the World and he may agree well enough They look upon Sermons as Words spoken of course it is the holy Conversation that enrageth most as Elephants are enraged with gorgeous Apparel They have no Vail and Cloak for their Sins Thieves rob in the Night they would fain extinguish the Light The World cannot endure to be condemned from that Light that shineth from the Godly as the Sun is burdensom to the Owl and other Night-Birds John 3.19 20. This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds were Evil. For every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved 2. Envy at God's Favours bestowed on them John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Cain was not only upbraided by Abel's better Sacrifice but envied God's acceptance of him Gen. 4.4 5. Joseph's party-coloured Coat and his Father's Favour stirred up envy in his Brethren This is the difference between Envy and Emulation Envy is accompanied with Laziness as Emulation with Industry There is between the Good ãâã ãâã ãâã ãâã ãâã a good contention Heb. 10.24 who shall be most forward Emulation is good if separated from Carnal Aims but Envy which is accompanied with Sloth maketh a Man malign that Good which is in others Envy hath an evil Eye it cannot look upon Goodness without grief When others are at the top of the Hill and they lie lazily at the bottom they fret at those which are at the top they will not put in for the Privileges of Christianity and therefore are troubled with those that do so Divine Grace hath made a distinction and those whom God blesseth to be Objects of his Love the World chuseth to be Objects of Hatred Vse 1. If the Children of God have the World's respect at any time they have need to look to their Consciences Do not you symbolize with them in Carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets Phocion upon a general applause went home and said Quid mali feci Do not you at least let fall the Majesty of your Conversation A Child of God may find external Favour as the three Children did in Babylon by God's over-ruling Power on Men's Spirits Prov. 16.7 When a Man's ways please the Lord he maketh his Enemies to be at peace with him The World may do it in design as Hannibal abstained from Fabius his Fields to render him suspected or else to oblige by Courtesies and gain them to their Faction and Party However you have cause to look to your selves it is ill to be sollicited as a chast Matron is troubled to be sollicited to Lust. Have not you given them some advantage Do not you share with them in their Wickedness When the World's Respects run out so fairly and smoothly towards you you have cause to suspect your selves At least take the more heed that you do not seek to make your Conversation more pleasing by suiting your self to the Customs and sinful Courses of Carnal Men. Vse 2. To press all to avoid this Sin and Snare of Death especially in these Times of Dissention Oh take heed whatever you do whatever Differences you cherish or whatever Party you stick to that you be not guilty of Hatred against the Power of Godliness Let not the Saints act the Wickeds part The spirit of Enmity seeketh other Pretences Hold not Communion with the wicked World in their malignity and spight against God's Children 1. It is a mark of a Child of the Devil the express Image of Satan Thereby our Saviour convinced the Jews to be of their Father the Devil because they hated him that came from God John 8.40 41. But now ye seek to kill me a Man that have told you the truth which I have heard of God this did not Abraham Ye do the Deeds of your Father And Vers. 44. Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him And St. John 1 Epist. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother This manifests Men to be the Children of Satan because they love not their Brethren as Cain loved not Abel You express the Image of Satan to the Life when this is the ground of your hatred 2. It is very provoking Sin and it is the more provoking because we enjoy so many Benefits by them It is sad to hate Men for their Godliness for Christ's Names sake Look as it is a commendation of Kindness on the one side so it is an aggravation of Injury on the other Mat. 10.42 Whosoever shall give to drink unto one of these little Ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward The height of this Sin is the Sin against the Holy Ghost the wilful persecuting of the known Truth therefore take heed that you be not guilty of any spice and degree of it 3. It is possible for them that profess Religion to hate one another for their strictness in that Religion Pseudo-Christians may be hot and violent the Beast pusheth with the Lamb's Horns Rev. 13. Isa. 66.5 Your Brethren that hated you that cast you out for my Names sake said Let the Lord be glorified Men that are Brethren that had great pretences of Zeal hate you for my Name 's sake
Nay the People of God may have a spice of Carnal Envy and be guilty of some unkindness if not hatred to their Godly Brethren Job was deeply censured by his Godly Friends and Paul by his own Hearers 1 Cor. 4.10 We are Fools for Christ's sake that is in their account Tho there be not in them that desperate hatred against the Power of Godliness yet there is offence too often taken and carried on with too great heat and animosity Some Godly Men are too favourable to their own Interests 4. When there is a secret rising of Heart against the purity and strictness of others Natural Malignity beginneth to Work you had need suppress it betimes exulcerated Lusts will grow more tumultuous One godly Man may reprove another that is less godly reprove his Conscience by his Life they cannot look upon them without shame Let it be an Holy Emulation not a Carnal Envy 5. In opposing those that are godly we had need be tender Take care what thou dost for this Man is a Roman Acts 22.26 A Man that medleth with any that profess Religion in strictness had need go upon sure grounds Mat. 18.6 Whoso shall offend one of these little Ones which believe in me it were better for him that a Milstone were hanged about his Neck and he were drowned in the depth of the Sea Men that know the danger will not easily kick against the Pricks At least do not join with the Opposite eat and drink with the Drunken and smite your fellow Servants for the Lord of that Servant shall come and cut him asunder and appoint him his portion with the Hypocrites Mat. 24.49 50 51. When you cry up a Confederacy with wicked Men to prosecute your private Differences with more advantage there is much of the hatred of Godliness in it 6. If you be glad when you find any blemish whereby to eclipse the lustre and glory of their Innocency there is a secret Hatred You should be affected with the Scandal brought upon the Common Cause Phil. 3.18 For many walk of whom I have told you often and now tell you even weeping that they are the Enemies of the Cross of Christ not real Christians but Professors only The Chams of the World laugh to see a Noah drunk It is a sign you hate them because they are Holy when you are glad of any blemish wherewith to stain them especially when the Miscarriages of a few are cast upon all 7. To be at a great distance from this take heed of the hatred of any Man We should love all Men with the love of Good-will tho our delight should be in the Excellent Ones of the Earth the Saints of God There is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 2 Pet. 1.7 Add to Brotherly-kindness Charity Live in Enmity and Malice with none tho you take just offence at their Sins as Lot's Righteous Soul was vexed from day to day 2 Pet. 2.8 For that Righteous Man dwelling among them in seeing and hearing vexed his Righteous Soul from day to day with their unlawful Deeds It troubled him to see them They are an abomination by way of caution for our selves and just abhorrence of their Impurities but we must not hate them with a mischievous hatred odio inimicitiae Vse 3. Advice to the People of God 1. Be not amazed at it if you meet with trouble and opposition from Wicked Men even for Goodness-sake 1 John 3.13 Marvel not my Brethren if the World hate you So it hath ever been and so it will be We are surprised and perplexed at it as Men use to be at something that is strange The Wonder is on the other side if there be any remission of this Enmity it were a shrewd suspicion that we were of their stamp or complied too much with their Humors and did symbolize with them in carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets 2. To walk holily and watchfully so to live that their Religion may be their only Crime and to keep up the repute of Godliness that they may not be hated as Evil-Doers but as Saints 1 Pet. 4.15 Let none of you suffer as a Murderer or as a Thief or as an Evil-Doer or as a Busy-Body in other Mens Matters It is a sad thing to be a Martyr to Passion Interest vain Glory and private Conceits and Opinions to suffer for your own Shame The World doth but watch for such an Advantage their Conscience telleth them you do not deserve their Hatred and therefore they seek other Pretences Do not suffer for Pride indiscreet Zeal and unnecessary Intermedling It is the Glory of the Christian Religion always to have Holy Martyrs and Infamous Persecutors that they should have nothing against them but in the Matters of their God 3. Let not this discourage you tââ Power of Godliness as it is a provoking so it is a daunting thing the Wicked hate you and fear you Mark 6.20 Herod feared John knowing that he was a Just Man and an Holy and observed him and when he heard him he did many things and heard him gladly He feared him not only as a zealous Preacher but as a strict Man A Man would think that John had more cause to fear Herod And God will respect it it is his Quarrel tho you have the management of it you have good Company Christ suffereth with you 1 Pet. 4.13 Rejoice in as much as ye are Partakers of Christ's Sufferings You do not only suffer for him but with him in such a case ye are not only look'd upon as His but Him they cannot hate you as much as they do Christ you are the World 's Eye-sore but God's Delight you have glorious Assistance glorious Hopes The Spirit of God and of Glory resteth upon you 1 Pet. 4.14 4. Walk wisely towards them that are without Col. 4.5 How is that Not to swerve from the course of a Godly Life or neglect our Service to God or to cool and slack in our Zeal for his Glory or to conform our selves to any of their wicked Practices but to forbear to provoke them without cause to live peaceably with all Men as much as is possible Rom. 12.18 To overcome Evil with Good Vers. 21. This was that which Christ hath prescribed Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you 3. Point A Christian should live in the World as one that is not of the World There is not a total separation from the Men of the World Live in the World he doth here is his Corporal Presence and Conversation but not his Heart And live in the World he must here is his Station and Place of Service 1 Cor. 5.10 Yet not altogether with the Fornicators of this World or with the Covetous or Extortioners or with Idolaters for then
corrupt according to the deceitful Lusts And that ye put on the New Man which after God is created in Righteousness and true Holiness It is indeed a Question Where the Trial of a Christian lieth âost sensibly in Mortification or Vivification in an hatred of Sin or in the practice of Duty It may be alledged that our Nature doth more easily close with Precepts than Prohibitions We are many times content to do much if the Law require this or that we yield and consent to it but to be limited and debarred of our Delights this is most distasteful Men that love Sin cannot endure Restraints O that there were no Bonds And therefore to meet with Man's Corruption the Decalogue consists more of Prohibitions than Precepts the fourth and fifth Commandment are only positive But then on the other side it may be alledged that many that live a civil Life and do no Man wrong have no care of Communion with God and that Sins trouble the Conscience more than Want of Grace Natural Conscience doth not use to smite for spiritual Defects Sins work an actual Distemper and Disturbance to Reason It is the new Nature that maketh Conscience of Duties and of obeying God's Precepts therefore the New Nature is here most tried but yet both must be regarded 2. Both are alike disserviceable to the Work of Grace It is another Question Whether we are more hardened by Sins of Omission or by Sins of Commission For Sins of Commission it may be alledged that they stun the Conscience like a great Blow on the Head and cast Grace into a Swoon David's Adultery put all out of order 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the Child which is born of thee shall surely die He lay in a spiritual Swoon till the Child was born But then on the other side Neglect of Duty depriveth us of the Influences of Grace and hardens us insensibly An Instrument tho never so well in Tune yet if you let it alone it will be soon be out of order worse than if a String were broken After some great and sudden Fall into Sin theââ may be a Recovery as in David's Case but it is hard to recover out of long Neglects Therefore Sins of Omission are more dangerous than Sins of Commission And if your Communion with God be not constant the Heart contracts Rust. A Key that is seldom turned is rusted in the Lock by neglect and omission of God and Duties the Heart is wonderfully hardened and estranged from God Gifts and Graces languish and perish in Idleness 2 John v. â Look to your selves that we lose not those things which we have wrought Standing Pools are apt to putrify and Sins increase as well as Unfitness for Duties the Motions of the Spirit are quenched 3. Both are odious to God It is a Question Whether God hateth most the careless sluggish Person or the outwardly vicious A barren Tree cumbreth the Ground and is rooted out as well as the Bramble It is not enough that a Servant do his Master no hurt but he must do his Work An Husbandman is not contented that his Land does not bear him Briars and Thorns but it must yield him good Grain It is not enough to say I am no Swearer no Drunkard What Communion have you with God What motions and feelings of the Power of Holiness Want of Grace depriveth a Man of Happiness As you would not be damned in Hell so you should get Evidences for Heaven Negative Righteousness in abstinence from Sin the Brutes and inanimate Creatures have it is improper and lame Omission of good Duties is a more general Means of Destruction than Commission of Evil But then Commission of Evil is ever accompanied with Omission of Good but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more but he that omitteth Good disadvantageth himself more Sin is more odious than Want of Grace in it self yet Want of Grace considering our Advantages may provoke God as much as Commission of Sin II. To whom he prays Holy Father sanctify them Observe It is God must sanctify us We cannot ouâ selves and Means will not without God 1. We cannot our selves We could defile our selves but we cannot cleanse our selves as little Children defile themselves but the Nurse must make them clean A Sheep can wander of it self but it is brought home upon the Shepherd's Shoulders Domine errare per me potui redire non potui God that gave us his Image at first must again stamp it on the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman Eph. 2.10 We are his Workmanship created in Christ Jesus unto good Works that we might walk therein Levit. 21.8 I the Lord that sanctify thee am holy It is God's Prerogative 2. The Means cannot without God It is by the Truth but God is the principal Cause Sanctification is ascribed to many Causes To God the Father as he decreeth it Jude 1. To them that are sanctified by God the Father To the Son as he merited it Eph. 5.25 26. He gave himself for the Church that he might sanctify and cleanse it To the Holy-Ghost as he effects it 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit To Faith as it receiveth the Grace of God Acts 15.9 Purifying their Hearts by Faith To the Word as the Instrument of begetting it John 15.3 Now ye are clean through the Word which I have spoken unto you It is the external Means But all Efficacy is of God and Grace is his Creature else what should be the reason why the same Word preached by the same Minister worketh on some and hardneth others at least it amendeth them not Lydia alone is converted because the Lord opened her Heart Acts 16.14 Man's Will doth not put the difference but God's Grace Vse It presseth us 1. To wait and look for it from God A Plant thriveth better by the Dew of Heaven than when watered by the Hand We may say as Peter Acts 3.12 Why look ye so earnestly on us as tho by our own Power and Holiness we had made this Man to walk Am I in the place of God saith Jacob to Rachel Gen. 30.2 When you look only to the Teacher's Gifts you lose the Divine Operation it may fill your Heads with Fancies and Notions but not your Hearts with Grace 2. To praise the Lord when it is accomplished 1. Cor. 3.5 What is Paul Or what is Apollo but Ministers by whom ye have believed As if Children should thank the Servants for what they have Grace maketh us more in debt you have received it from him not from your selves Not I but the Grace of God in me Thy Pound hath gained ten Pounds If you have any Holiness any
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
approbation to the Gospel Many spake highly of God that never received him for their God Nebuchadnezzar was forced to confess Dan. 2.47 Of a Truth it is that your God is a God of Gods and Lord of Kings Deut. 32.31 Their Rock is not as our Rock even our Enemies themselves being Judges His Enemies speak well of him The Church commendeth God as they have cause Who is like unto the Lord our God in all the World But now they might seem partial and therefore God will extort praise from his Enemies those that are apt to think of Christ as an Impostor and Seducer shall see the Reality of their Religion It was an Honour to Christianity that the People magnified the Apostles tho they had not a Heart to run all Hazards with them Acts 5.13 2. It is for the clearing of his Process at the last Day The Heathens being convinced by God's Works are ãâã ãâã ãâã ãâã ãâã without excuse Rom. 1.20 God hath not left himself without a Witness Acts 14.17 So those that live within the found of the Gospel tho they do not come under the Power and Dominion of the Christian Faith yet they have such a Conviction of it as shall tend to their Condemnation at the great Day All those whom the Lord arraigns at the last day they will all be speechless and have nothing to say for themselves Mat. 22.12 At the Day of Judgment our Mouths will be stopt as being condemned in our own Conscience then the Books shall be opened and one of the Books opened is in the Malefactor's keeping the Sinner's Conscience they are ãâã ãâã ãâã ãâã ãâã God's Providence is justified by the Conviction of their own Hearts It is a Question which is the greatest torment the Terribleness of the Sentence which shall be past upon Wicked Men or the Righteousness of it You know the Apostle tells you When the Lord Jesus shall come in flames of Fire to render Vengeance to the World 2 Thess. 1.7 8. there are two sorts of Persons he shall meet with Them that know not God that is Heathens which did not take up what they might know of God from the course of Nature from the Knowledg of their Eye and Ear and them that obey not the Gospel them that lived within the sound of the Gospel and heard much of it they were convinced they had some kind of Knowledg and Belief of it yet they would not let their Hearts be subject and give up themselves to it It clears the Lord's Process if Men continue ignorant and opposite to the Grace of the Gospel by this means they are left without excuse therefore that he might be clear when he judgeth the World shall be convinced and brought to a temporal perswasion that thou hast sent me the old Conviction that remaineth with them shall justify God Secondly With respect to the Elect for all is for the Elect's sake The World would not stand if it were not for their sakes Time would be at an end but that God hath some more that are not called and the number of the Elect is not fully accomplished When all the Passengers are taken in the Ship lancheth forth into the Main So we should all lanch forth into the Ocean of Eternity if all the Elect were taken in He prays with respect to them that the World may believe How doth this concern them 1. Their Conviction conduceth to others Conversion Many of the Samaritans possibly would not believe if Simon Magus their great Leader had not been convinced Acts 8.10 To him they all gave heed from the least to the greatest saying This Man is the great Power of God If the Word can gain such an one but to the Conviction of the Truth tho he be an Enemy to it in his Heart yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World it is a rational Inducement it is a Door by which the Gospel entreth It is no small advantage that Christianity hath gotten such esteem as to be made the publick Profession of the Nations that Potentates have counted it the fairest Flower in their Crown to be stiled The Defender of the Faith the Catholick King the most Christian King By all kind of Means is this to be promoted to bring Men to a general Confession Tho it be no great benefit to them as to the World to come yet it is a help to the Elect that they are under such a Conviction For if Christianity were still counted a novel Doctrine an hated Doctrine and were publickly hated maligned opposed and persecuted what would become of it 2. For the Safety of the Church Tho God doth not change their Natures yet he breaketh their Fierceness that they may not be such bitter Enemies and so Persecution is restrained and when there is a restraint and he ties their Hands by Conviction we enjoy the more quiet Alas what Wolves and Tigers would we be to one another if the Awe of Conviction and the Restraints of Conscience were taken off We owe very much of our Safety not to visible Force and Power but to the Spiritual Conviction that is on the Hearts of Men by which God bridles in the corrupt and ill-principled World that they cannot find in their Hearts so much to molest it as otherwise their Natures would carry them to but that the Gospel may have a free course and the gathering of the Elect may not be hindred for God's Conviction is the Bridle he hath upon them to keep them from doing hurt tho they be not converted yet they shall be convinced Acts 5. Gamaliel being convinced the Apostles obtained liberty of Preaching Pliny moved by the Piety of Christians obtained a mitigation of the Persecution from Trajan and such Halcyon-days might we expect if Christians would walk more suitable to the Privileges of the Mystical Union they would dart a great deal of Reverence in the Minds of Men and would be more safe than they are For when the Wall of visible Protection is broken down a Christian meerly subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men as they have a slavish fear of God which is accompanied with hatred of God so they have a slavish fear of the Saints only their Hatred is greater than their Fear When you abate of the Majesty of your Conversation and behave not your selves as those that are taken into the Mystical Body of Christ and have the Communion of the Spirit when you do not walk up suitably to your Spiritual Life and Privileges then the Hatred of your Enemies is increased and their Fear lessened whereas otherwise their Fear which ariseth from thence is a mighty restraint How often are we disappointed when we expect to beat down opposite Factions by Strife and Power more good is done by Conviction and the Church hath greater Security and Peace when they subsist by their own Virtue rather than by force
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
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 ââe 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 ãâã ãâã ãâã ãâã ãâã 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 admirantâs 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
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 seââ thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept ââ 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 ââ-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 ãâã and Envy ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
Teaching of Christ. Providence doth not hinder Prayer Page 1â Providence of God in guarding Man is observable Page 172 R. REading the Scriptures the advantage of it Page 27 Scriptures to be read with Prayer Page 28 Receiving Christ what it is Page 389 What it is to receive Christ with all the Heart Page 94 Receiving the Word what it is Page 92 What it is to receive the Word with all the Heart Page 93 Reconciliation the Mercy of God in seeking Reconciliation with us Page 28â Redemption In the work of Redemption the Father the supream Author supream Cause supream Iudg. Page 86 87 Vniversal Redemption disproved Page 105 Covenant of Redemption vid. Covenant Reformation after Trials and Reformations come Trials and Probations Page 194 God oftentimes promotes Reformation by Troubles Page 194 What Call the first Reformers had Page 277 Rejoycing what reason a Christian hath to rejoyce Page 189 Religion no Religion but the Christian Religion the way to Salvation Page 32 Repentance the Ingredients of it Page 179 Repetition of the same Truths grievous to Nature and why Page 220 But profitable to Grace and why Page 220 Not to be grievous to us Page 221 Directions to Ministers in repeating the same Truths Page 222 Resemblance between us and Christ as the Son of God and as Mediator vid. Likeness Page 323 Respect of the World to be suspected Page 201 Restraint wicked Men restrained from Persecution by the Conviction of Sin on their Hearts Page 316 Resurrection how Christ was raised by the Father and how by himself Page 266 Revelation of God's Will to Adam to the World to the Church Page 240 241 Various manners of Revelation of God's Will 1. By Word without writing 2. By Word and writing 3. By writing alone vid. Scriptures Page 241 242 Reverence to be used in Prayer Page 3 138 Right God hath a Right to all we have Page 55 Righteousness of God how God is said to be righteous Page 367 Rule God's Act his Rule Page 238 There must be some Rule from God to guide the Creatures Page 261 Light of Nature not a sufficient Rule to fallen Man Page 239 S. SAcraments promote our Ioy. Page 190 Sacrament of the Lord's Supper the end of it Page 293 Sacrifice how Christ was both Priest and Sacrifice Page 288 Christ offered himself a Sacrifice Page 288 This Sacrifice Christ offered not for himself Page 288 But for all the Elect. Page 289 Sadness of Spirit the causes of it Page 188 In some it deserves Pity in others Rebuke Page 187 In Christians disproved Page 187 It brings a Scandal on Christ's Spiritual Kingdom and on the Ways of God Page 188 A Christian hath cause of Ioy when he hath Sorrow and Sadness of Spirit Page 188 Salvation next to God's Glory Christ's Aim was our Salvation Page 13 The business of our Salvation put into safe Hands Page 158 No Salvation out of the true Religion Page 236 Sanctification the various senses of the Word Page 226 287 293 It is actual Election Page 227 The difference between Civility and Sanctification Page 237 The efficient cause of it God Page 229 We cannot sanctify our selves Page 229 Means cannot do it without God Page 229 The Instrument of it the Word of God Page 231 233 Chiefly the Gospel Page 233 The Gospel worketh not without the Spirit Page 233 This must be received and applied by Faith Page 233 How Faith sanctifies Page 234 How we are sanctified by the Word Page 291 Why God sanctifieth by his Word Page 234 The Word of God is morally accommodated to this Page 235 The Excellency of Sanctification Page 227 Why we should pray for it Page 227 It is God's aim in all his Dispensations Page 227 The end of Christ's Death Page 290 Those that are sanctified need to be sanctified more and more Page 230 Sanctify what it is to sanctify God Page 243 What Christ's sanctifying himself signifies Page 290 Why Christ sanctified himself Page 290 Satisfaction of Christ the value of it Page 102 Saviour how Christ saves us Page 42 Scholars Believers Scholars of Christ's School Page 74 157 Scriptures the necessity of the Scriptures or written Word Page 241 The advantage we have by the Scriptures above what the Iews and Gentiles had Page 68 We are to bless God for the Scriptures Page 245 The Scriptures not corrupted Page 254 The aim of the Scriptures Page 261 To be the Iudg of Controversies Page 262 To be the constant Rule of Faith and Manners Page 262 Reading the Scriptures vid. Reading Divine Authority of Scriptures why we should inquire into it Page 242 Sufficiently assured to us Page 245 More Reason to believe than doubt it Page 261 How to settle the Conscience concerning it Page 261 What they shall do that stagger about it Page 244 Whether wicked Men can have any absolute assurance of the truth of it Page 243 Arguments to prove it Page 246 External 1. How God hath owned them Page 246 2. How the Church hath owned them by Tradition by Martyrdom Page 255 256 The Churches duty to the Scriptures Page 255 What respect we ought to bear to the Churches Testimony Page 255 3. How the malignant World hath owned them Page 256 Internal Arguments Page 257 1. The manner and form of them Page 257 The Majesty and yet the Simplicity of the Stile of Scriptures Page 257 The Harmony of the Scriptures Page 258 The Impartiality of them vid. Penmen of Scriptures Page 259 2. The matter of Scriptures vid. Precepts Promises Doctrines Histories Prophecies Self-Conceiâ the causes of it Page 365 Self-Murder the sinfulness of it Page 212 Sending of Ministers vid. Mission of Ministers Sent Christ was sent by the Father Page 263 What it implys Page 25 40 264 The ends of it Page 267 Christ's Condescension in submitting to be sent Page 269 Sending of Christ and sending the Apostles compared Page 270 271 Separation a great Crime Page 165 What grounds of Separation warrantable Page 165 Shame the way to Glory Page 10 Sight of Christ the greatness of the Priviledg Page 360 vid. Vision Sin committed against God chiefly as the wronged Party and highest Iudg. Page 86 263 Makes God stand at a distance from us Page 335 Sin prevails by degrees Page 176 Wilful Sins the danger of them Page 174 Sitting of Christ at God's Right-hand what it implys Page 62 Snares the World full of Snares Page 214 Sorrow the Nature of Man more acquainted with Sorrow than Pleasures Page 186 vid. Sadness of Spirit Spirit how it confirms the Word Page 27 85 Given to promote Vnity Page 164 Testimony of the Spirit how discerned Page 253 How we should know whether we have the Spirit of Christ. Page 306 386 Spirit of the World to be avoided Page 207 How it maybe discerned Page 207 Success to be desired by Ministers Page 277 Of the Doctrine the Scripture teacheth Page 246 Sufferings of Christ the greatness of them Page 287 He willingly underwent them
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New âestament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
know and no sin but what you are truly desirous to get rid of so that the chiefest care of your hearts and endeavour of your lives be to serve and please God and it is your daily desire and endeavour to please God and master its rebellious opposition to the Spirit and you so far prevail that for your drift and course you are not led by the Flesh but the Spirit then you are sincere and upright with God otherwise you must not think every striving will excuse you if it be such a striving as may consist with the dominion and customary practice of sin There are few Wretches so bad but they may have some wishes that they could leave sin especially when they think of the inconveniences that attend it and Conscience may strive a little before they yield but they live in it still A Christian striveth but cannot be perfect there are infirmities but the convinced sinner striveth but cannot live holily there are iniquities This striving hindereth not the dominion of sin because he doth not conquer and master it so far but that it breaketh out in a gross manner his striving cometh not from the renovation of the Spirit but the conviction of his Conscience which is ever condemning his practices 2. Positively when we obey it and follow it and do that to which sin inticeth us For the end of sins Reign and Empire is our Obedience the commands and urgings of it are in vain if you obey them not but rather rebuke and suppress them Now we may obey bodily lusts two ways First By the inward consent of the mind for what sins you would do you have done in Gods account though the outward Act follow not Mat 5.28 He that looketh on a woman to lust after her hath already committed adultery with her in his heart though you be impeded and hindered in the Action The life and reign of sin is in the heart in the love of the heart though it may be it may not appear in outward deeds Restraint is not Sanctification Practices may be restrained by bye-ends but if you like the sin in your hearts you let it reign and do not oppose it by gracious motives Your hearts are false with God if his Empire be not set up there Therefore obey not the lusts of the body that is consent not to them if they arise and bubble up in your hearts let them be disowned and disliked We are to abstain from fleshly lusts 1 Pet. 2.11 before they break out into our conversation for the governing of the heart and the regulating of the life are two distinct acts of our obedience to God they are required indeed the one in order to the other but you must be careful of both Your love to God and his Law must be shewed by abominating the motions that would draw you to the contrary Psal. 119.113 I hate vain thoughts but thy Law do I love The first motions are sins for they proceed from corrupt Nature we had none such in Innocency and the consent is a farther sin because then you begin to give way to its reign The delightful stay of the mind sheweth our love to it these pauses of the mind come from sin are sin and tend to further sin Jam. 1.15 Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Secondly The Execution of these Motions by the Body when sin is brought to her consummate effect Micah 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hands This is a sign of the reign of sin too much room being given to sin in the heart that it obtains a mastery there it violently and effectually commands our practice which if it be a scandalous enormity it makes sin to reign for the present Lesser evils steal into the Throne by degrees and leaven us with a proud worldly or carnal frame of heart but gross sins invade the Throne in an instant at least for the present making fearful havock and waste of the Conscience and the repeated acts shew our state II. That Christians are strictly obliged to take heed that sin get not Dominion over them 1. By the Light of Nature which is in part sensible of this disorder which hath invaded all Mankind namely an inclination to seek the happiness and good of the Body above that of the Soul The very make and constitution of man sheweth his Duty man is composed of a Body and a Soul both which parts are to be regarded according to the dignity of each the Body was subordinated to the Soul and both Soul and Body unto God his Flesh was a servant unto his Spirit and both Flesh and Spirit unto the Lord but sin entring defaced the Beauty and disturbed the Harmony and Order of Gods Creation and Workmanship Man withdrew from subordination to God his Maker seeking his happiness without God and apart from him in earthly and worldly things and also the Body and Flesh is preferred before the Soul and Reason and Conscience enslaved to Sense and Appetite Understanding and Will are made bond-slaves to the lusts of the Flesh which govern and influence all his actions his Wisdom Mind and Spirit as it were sunk into the Flesh and transformed into a brutish Quality and Nature This many of the wiser Heathens saw and sought to rectifie Maximus Tyrius calls our Passions and Appetites ãâã ãâã ãâã ãâã ãâã the tumultuous Populacy or common People of the Soul which must not be left to their own boisterous violence but be kept under the Law and Empire of the Mind Philo the Jew calleth them ãâã ãâã ãâã ãâã ãâã the Woman part in Man in opposition to Reason which he maketh to be the Masculine part Simplicius ãâã ãâã ãâã ãâã ãâã the Child in us which needeth more stayed heads to govern it And some ãâã ãâã ãâã ãâã ãâã the Foot part of the Soul as it is a monstrous disorder if the feet be there where the head should be so it is for us to serve divers lusts and pleasures when we should be governed by Reason The Stoicks generally ãâã ãâã ãâã ãâã ãâã the bestial part in us which they counted the Man as if the Beast should ride the Man as Socrates expresly calls Reason ãâã ãâã ãâã ãâã ãâã the Rider or Chariot-driver as the Body and bodily Inclinations the Horses Now if the Light of Nature taugh the Heathens who knew little of the cause and malignity of this Vitiosity and Disorder to observe this and labour under it surely Christians are more strictly bound to curb the flesh and moderate the lusts and passions of it We know more clearly what an evil it is to love the Creature above God the Body more than the Soul the World above Heaven Riches Honours and Pleasures more than Grace and Holiness as the Light of Christianity befriendeth
any man among you seem to be wise in this world let him become a fool that he may be wise he cometh to himself again and when sensible of his filthiness and loathsomness it is a sign he hath some love and liking to the pure and holy ways of God as there is more light and love infused into the heart so do men more loath themselves for their filthiness Ezek. 36.31 Then shall ye remember your own evil ways and doings that were not good and shall loath your selves in your own sight for your iniquities and abominations To be truly and really ashamed of sin is the effect of saving Grace Ezra 9.6 I am ashamed and blush to lift up my face to thee my God There are two sorts of Shame the shame of a guilty stormy Conscience and the shame of a tender Conscience there is a confounding shame and a penitential shame the one breedeth trouble of Spirit and is the fruit of Sin the other an holy Self-loathing and is the fruit of Grace the first may be in carnal men the other is only in Gods Children The differences between these two sorts of shame may be these 1. The Penitential Shame continueth and increaseth under the greatest assurance of Forgiveness and dieth not when we think we are out of danger the other is presently after the commission of sin and while the guilt remaineth As David grew shy of God Psal. 32. after he got his discharge and his sins were pardoned Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hâst done saith the Lord God There is a dislike of sin when they are upon the surest Terms with God 2. The first sort of Shame considereth Sin as it damneth or destroyeth not as it defileth but the second as it is an act of Filthiness and Folly of Folly as David Psal. 73.22 So foolish was I and ignorant I was as a beast before thee of Filthiness Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God for our iniquities have increased over our head and our trespass is grown up unto the heavens They loath sin as sin because they love Holiness as Holiness Psal. 119.140 Thy word is very pure therefore thy servant loveth it Conscience keepeth its own Court medleth not but for moral evils is ashamed not of calamities and infelicities but crimes or sins which are hateful to God and therefore to the new Creature for it hateth and loveth on Gods grounds and reasons 3. The first sort of Shame is accompanied with slavish fear shunneth the presence of God as Adam did Gen. 3.10 I heard thy voice in the garden and I was afraid because I was naked and I hid my self or David Psal. 32.3 4. When I kept silence my bones waxed old c. The other is accompanied with Love and causeth the Godly to come into Gods presence but with self-loathing and reverence Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man Luke 18.13 The Publican standing afar off would not lift up so much as his eyes unto heaven but smote on his breast saying God be merciful to me a sinner The one causeth us to hate God the other to loath our selves for our unkindness to him and unworthy dealing with him The one is our torment the other our cure 4. The trouble and shame of Hypocrites is because of the World the shame of the Godly is because of God Saul was not ashamed of his sin but ashamed that Samuel should reprove him before the people 1 Sam. 15.30 So the thief is ashamed when he is found Jer. 2.26 But a Child of God is ashamed before God and of sins which the world cannot see Psal. 69.5 6. O God thou knowest my foolishness and my sins are not hid from thee Let not them that wait on thee O Lord God of hosts be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel As if he had said Sure I have just cause to be ashamed c. 5. The effect sheweth a difference the true shame quickeneth the Soul to more resolution vigilance earnest striving against sin so that our Life Trade and principal Business in the World is to avoid it Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy commandments But in the other it prevaileth no further than that they may avoid the present trouble and get a little ease The Reasons and Causes of this Shame 1. A new and heavenly Light to see those things which others see not and which themselves saw not before Jer. 31.19 Surely after that I was turned I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Rom. 7.9 I was alive without the commandment once but when the commandment came sin revived and I died They see more of sin and more evil in sin than ever they saw before as light discovers what lay hid before in the dark 2. A lively sense and taste of Gods Mercy and Goodness of his forbearing Mercy that he did not strike assoon as the offence was committed Rom. 2.4 The goodness of God leadeth thee to repentance Redeeming Mercy by Christ 1 Joh. 3.5 Ye know that he was manifested to take away our sins Covenanting Mercy or the offers of Pardon and Life in the new Covenant Acts 17.30 The time of this ignorance God winked at but now he commandeth all men every where to repent His healing Mercy Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost To offend so good a God or sin against the Lord of Love and Mercy is a great crime 3. The new Nature which is contrary to Sin Psal. 97.10 Ye that love the Lord hate evil there is Odium offensionis odium inimicitiae a hatred of offence and a hatred of enmity 4. Their seriousness before the deluded Soul is so taken up with fleshly Pleasures and deluding Objects that they had no time nor room to consider of their ways what with business and sensual delights and the crowd of worldly cares and the noise of foolish sports and sensual passions their hearts were diverted from observing things of the greatest and everlasting consequence they did in effect forget they had Souls to save or lose or a God to serve or a Glory to look after but now they remember and loath themselves Vse 1. To shew how much they differ from the People of God that wallow in all manner of filthiness and know no shame Impudency is a great note of Obstinacy and Impenitency Zeph. 3.5 The unjust knoweth no shame By long custom in sinning they lose the sense of the filthiness and odiousness of it and
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refââe this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but ãâã ãâã ãâã ãâã ãâã a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
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 kinâs 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 ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For ãâã ãâã ãâã ãâã ãâã one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory ãâã ãâã ãâã ãâã ãâã their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
ãâã God by his Judgment hath subjected the creature to this curse for mans sin man as the meritorious and God the efficient cause of this vanity which is brought upon the creature so that it is brought upon them by man as a sinner by God as a Judge First by man as a sinner that brought the hereditary and old curse As the lower world was created for mans sake so by the just Judgment of God the curse came upon the whole earth for mans sake Gen. 3 17 18. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life thorns and thistles also shall it bring forth unto thee This was the original curse So for the actual curse Psal. 107.33 34. He turneth rivers into a wilderness and the water springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein Barrenness or fertility is not a natural accident but ordered by God for the punishment of mans sin Therefore we should lift up our eyes above all natural causes and fix them upon God who chastiseth men for their unfruitfulness towards him and punisheth countries whose plenty hath been infamously abused and spent upon their lusts Secondly by the will and power of the Creator he it is who hath the sovereign disposal of the creature and to order it as he pleaseth with respect to his own Glory 1. Herein we see Gods justice who by the vanity of the creature would give us a standing monument of his displeasure against sin creatures are not as they were made in their primitive institution the enmities and destructive influences of the several creatures had never been known if we had not rebelled aginst God We should never have been aquainted with droughts and famines and pestilences and earthquakes these are fruits of the fall and introduced by our sin and by these God would shew us what an evil thing sin is Jer. 2.19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts We being in a lower sphere of understanding can only know causes by the effects here is an effect it hath brought misery upon us and upon the whole Creation When God looked upon the whole creation all the creatures were good Gen. 1.31 very good but when Solomon had considered them all was vanity very vain what is the reason of this alteration sin had interposed 2. The power and soveraignty of God all the creatures are subject to the will of God even in those things which are contrary to their natural use and inclination for therefore he imployeth them to destory one another and man who hath brought this disorder upon them if God bid the fire burn however kindled what can withstand its flames if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord the earth presently obeyeth Numb 16.31 As he had spoken these words the ground clave asunder that was under them and the earth opened her mouth and swallowed them up So if God bid the Sea stand up like a Mountain and Wall of congealed Ice it will do so and afford passage for his people and return again to its wonted course fluidness and drown the Egyptians it will do it Exod. 16.26 The waters returned and covered the chariots So for other things Job 37.6 He saith to the snow Be thou upon the earth and likewise to the great rain Be thou upon the earth Not a drop of Rain falleth from the Clouds but by Gods permission so verse the 12. The clouds are turned about by his councels to do whatever he commandeth them upon the face of the earth Nothing seemeth to be more casual than the motion of the Clouds or at least to arise from meer natural causes yet still are at the direction of God For it followeth v. 13. He causeth it to rain for the correction of a land or for mercy Sometimes 't is sent in mercy and sometimes in judgment this bridle God keepeth upon the world to check their licentiousness and awe them into obedience to himself 3. His mercy during the day of his patience In the midst of judgment he remembreth mercy though there be much vanity in the creature yet there is still an usefulness in them to mankind tho the air might poison us and the earth swallow us up and the mouth of the great deep vomit forth an inundation of waters and the fire scorch up the earth yet 't is great mercy that God hath so bound up the creatures by a law and decree that the earth is still a commodious habitation to man that many of the changes and commotions in the Elementary and lower world conduce to our benefit but especially the stated course of nature that the earth doth bring forth its fruits in due season and the Sun rejoyceth to run its course all this is goodness to poor creatures while God offereth pardon of sin and restitution by Christ we still injoy the blessings we have forfeited tho with some diminution and abatement we are restored to the use of the creatures but these are subject to vanity We have our lives but not that perfect constitution of body which Adam injoyed before his fall Creatures are not so useful and serviceable to us as they were in their first creation In the inward Righteousness and Holiness restored to man there is a mixture of corruption 'T was needful there should be some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods Mercy And yet for the honour of God some monument should be left of his benignity and bounty to his creature 3. The reasons why the innocent creature is punished for mans sin 1. To destroy the image of jealousy or the great idol that was set up against God mans great sin was his forsaking the Creator and seeking his happiness in the creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water and 1 John 3.12 He forsook God by distrust and betook himself to the creature out of necessity for man cannot subsist of himself but must have somewhat to lean unto The first temptation did intice man from God to some inferior good more pleasing to his fleshly mind man was made for God to serve him love him and delight in him and to use all the creatures in order to God for his Service and Glory He was to use nothing but with this intention But by sin all that man was capable of using was abused to please his flesh Now as Satan the tempter aimed at this that by depending on the creature we might have no cause
men Man hath brought a burden on the Creation and the encrease of wicked men sheweth the ruine of any people or countrey Prov. 11.10 11. When it goeth well with the righteous the city rejoiceth and when the wicked perish there is shouting By the blessing of the upright the city is exalted but it is overthrown by the mouth of the wicked The meaning of these two Proverbs is That the godly bring on a blessing on the Land where they live and the wicked a curse The godly bring on a blessing by their prayers and holy example Gods Providence and respect thereunto but the wicked a curse by their abuse of the creatures The corrupt world think otherwise That all their dishonour their judgments come from suffering the godly to live amongst them 'T is not for the Kings profit to suffer them to live Hest. 3.8 3. That we must not ascribe the alterations and changes of the creature to chance or fortune but to Gods Providence punishing mans sin Some do not see the hand of God as ignorant stupid and careless persons Psal. 28.5 They regard not the work of the Lord nor the operation of his hands And some care not to see Isa. 26.11 When thy hand is lifted up they will not see They put all Judgments upon the ordinary course of second causes either a chance 1 Sam. 16 9. or attribute it to some natural thing Joh. 12.29 They said it thundred when God spake from Heaven to own Christ. Some see but are in part blinded with malice and prejudice which is to be seen by their making perverse interpretations of Providence 2 Sam. 16.8 Toe Lord hath returned upon thee all the blood of the house of Saul 4. You see a reason why a righteous man should be merciful to his beast Prov. 12.10 A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel There is burden enough already upon the creature under which he groaneth he would bring on no more than needeth he will not use them unmercifully nor wear them out with too great and continual labours but giveth them that food rest and refection which is necessary In the destruction of Niniveh God had respect to the beasts Jonah 4.11 There was much cattel in that city 5. The wonderful dulness and dead-heartedness of man in case of sin and misery so that the creatures are fain to supply our room few are sensible of this burden we should all groan but do not Surely we ought to be excited to groan for sin and misery and long for the happiness of the Saints so v. 23. And not only they but we our selves also which are the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 6. The great need there is to draw off our hearts from the inordinate love of the creature and to lay up treasure in Heaven What can we expect from a groaning creature which will soon come to an end but that only we wholly trust sense and judg according to present appearance Otherwise we would say with the Apostle We know and look further than the compass of this world to that place where all is firm and stable but we seldom improve these thoughts 7. How unsuitable sensual rejoycing is unto the state which we are now in 't is a groaning world and here we seek all our pleasures and contentments 't is a charge against Sensualists Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile the place defiled with mans sin the place subjected to a curse for mans sake Moderate contentment is allowed us during our pilgrimage as appears both by the dispensation of Gods Providence and Covenant but our full joy is reserved for hereafâer his Providence alloweth many natural comforts and his Covenant many perpetual blessings SERMON XXX ROM VIII 23 And not only they but our selves also who have the first fruits of the spirit groan even we ourselves groan within our selves waiting for the adoption the redemption of our bodies IN these Words the Apostle pursueth his main scope which is to direct believers patiently to wait for their final happiness He doth it by comparing the disposition of the children of God with the inclination of the creatures spoken of in the former verses and not only they c. There is a Comparison 1. Between Persons and Persons 2. Between Actions and Actions 1. Between Persons and Persons The whole creation and those that have the first fruits of the spirit The one is a feigned the other a real Person Therefore this groaning and expectation is attributed to the children of God with greater propriety of speech The creatures are said to groan and wait upon supposition if they had sense and reason they would groan and wait we by certain knowledg and true desire the creatures groan as they are assisted and directed by God to a better state we by voluntary inclination the creatures groan by others as they excite our thoughts to consider their vanity and vicissitudes the Saints by themselves and in themselves others cannot perform it for them they expect by Gods direction and groan by our meditation but we properly and without a figure 2. Actions and Actions There are two ascribed to the creature waiting v. 19 groaning v. 22. They groan and we groan they wait and we wait the groaning is amplified by the mannner and the waiting by the Object 1. The groaning is amplified by the manner It may be rendred among our selves the whole Church of God groaneth as well as the whole Creation or rather in our selves ex imo corde these groans came from the bottom of the heart 2. The waiting is amplified by the object or matter which they wait for For the adoption the redemption of our bodies The last expression explaineth the former our full Adoption and Redemption which shall be accomplished at the general Resurrection Doct. That those that have received the first fruits of the spirit do groan and wait for a better estate than they now enjoy I shall speak of this Point 1. By way of Explication 2. By way of Confirmation For Explication 1. The description of the Persons We that have the first fruits of the spirit The expression alludeth to the customs of the law where the offering of the first fruits sanctified the whole heap Rom. 11.16 For if the first fruits be holy the lump also is holy Thence 't is applied to any such beginnings as are a pledg of more to ensue as here the first fruits of the spirit are the pledges and beginnings of eternal life What are they The graces and comforts of the spirit First the graces salvation is begun in our new birth Titus 3.5 But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost And sanctifying grace is called an immortal and incorruptible seed 1 Pet.
or the blood of Christ shed for our sins then he obtained eternal redemption for us Heb. 9.12 not for the soul only but for the body also as appeareth 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly The application is our actual deliverance and freedom by virtue of that price which is either begun or perfected Begun when our bonds are in part loosed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And perfected in the other world therefore the day of Judgment is called the day of our Redemption Eph. 4.30 when the last enemy is destroyed namely Death and our bodies are raised up in glory then we are actually free from all evil and because this is done by virtue of that price and ransome which Christ paid for us 't is called Redemption and the redemption of our bodies because the body which was sown in corruption is raised in incorruption and that which was sown in dishonour is raised in glory and that which was sown in weakness is raised in power 1 Cor. 15.42 43. tho the price was paid long ago the full fruit is not enjoyed till then for then we have our final and compleat deliverance from all sin and misery vanity and corruption in this life we are not free from those things which lead to corruption that is from sin misery and afflictions at death the soul is made perfect but the body is in the power of the grave but then the body enjoyeth a glorious resurrection 2. By way of Confirmaeion Why we should groan and long for this estate The Reasons concern either this life or the next 1. For this life I shall prove that there is cause or matter for groaning and desiring a better estate 2. That those that have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. The pressures aad miseries of this life call for this groaning being burdened saith the Apostle we groan We have an heavy burden upon us both of sin and misery 1. Of sin To a gracious heart and waking conscience 't is one of the heaviest burdens that can be felt Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Paul was whipped imprisoned stoned in perils by Land and Sea persecuted by enemies undermined by false brethren but afflictions did not sit so close to him as sins the body of death was his sorest burden therefore did he long for deliverance a beast will leave the place where he findeth neither food nor rest 't is not the troubles of the world only which set the Saints a groaning but indwelling corruption this grieveth them that they are not yet rid of sin that they serve God with such apparent weakness and manifold defects that they are so often distracted and oppressed with sensual and worldly affections they cannot get rid of this cursed inmate and therefore desire a change of states by the Grace of God they have got rid of the guilt of sin and reigning power of sin but the being of it is a trouble to them which will still remain till this Tabernacle be dissolved then sin shall gasp its last and the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. Of misery This burden is a partial cause of the Saints groaning for they have not divested themselves of the feelings of nature nor grown sensless as stocks and stones they are of like passions with others and love their natural comforts as others do humane nature is the same thing in all that are made of flesh and blood Job 6.12 Is my strength the strength of stones or is my flesh of brass They feel pain as every one doth which will extort complaints from them Now a Christians misery may be reckoned from Three Things 1. Temptations from Satan 2. Grievous Persecutions from the World 3. Sharp afflictions from God himself All these concur to wean a Christian from the World 1. Temptations from Satan Who seeketh all advantages either to withdraw us from God or to distract us in his service and make it tedious and wearisome to us 1 Pet. 5.8 9. Your adversary the devil goeth about seeking whom he may devour All these things ãâã accomplished in your brethren in the flesh they are all haunted with a busie Tempter who is restless in his endeavours to ensnare their souls this world is Satans walk the Devils Circuit who goeth up and down to destroy unwearyed creatures and therefore his assiduons temptations are one of the Christians burdens 2. Bitter and grievous persecutions Which sometimes make them weary of their lives that they may be freed from their hard Taskmasters as Elijah was weary of the trouble he had by Jezabels pursuits that he durst not trust himself in the land of Israel and Judea but goeth a days Journey into the Wilderness and sate down under a Juniper Tree and requested for himself that he might die for saith he I am not better than my Fathers House 1 Kings 19.4 5. Surely the troubled will long for rest 3. Sharp afflictions from God himself who is jealous of our hearts because we are not watchful over them we are too apt to take up with a worldly happiness and to root here looking no further whilst we have all our comforts about us our hearts saying 'T is best to be here till God by his smart rod awaken us out of our drousie fits we are so pleased with our entertainment by the way that we forget home therefore the Lord is fain to imbitter our worldly Portion that we may think of a remove to some better place and state where all tears shall be wiped from our eyes We would sleep and rest here if we did not sometimes meet with thorns in our bed All the days of my pilgrimage saith holy Jacob Gen. 47.7 are few and evil Our days are evil and 't is well they are but few that in this shipwrack of mans felicity we can see banks and shores and a landing place where we may be safe at length Here most of our days are Sorrow Grief and Travel but there is our repose our heart would fail were there not some hopes mingled with our tears Secondly That those who have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. Of Misery and Afflictions Partly because Grace intendreth the heart they look upon afflictions with another eye than the stupid world doth they look upon them as coming from God and as the fruit of sin and they dare not slight any of Gods corrective dispensations there are two extreams slighthing and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it We owe so much reverence to God as to
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâsiderations and doth further comfort
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrââ that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
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-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
of dulness deadness and neglect of Christ and his salvation So that your hearts need quickning and exciting to duty sometimes a coldness in holy things and a sluggishness creepeth on the best and you may find you begin to grow careless and customary the conscience becometh sleepy the heart dead the affections cold a lively inculcation is then necessary you must rouze up your selves by putting questions to your hearts Heb. 2.3 How shall we escape if we neglect so great salvation Both by way of assent is it not true that there is an Heaven and an Hell And is the Gospel a Fable And by way of Consideration What trifles and paltry vanities do you neglect Christ for And application by way of inference Must not I work out my own salvation with fear and trembling By way of discovery Is this a flight from wrath to come and a pursuit after eternal life That serving God instantly day and night we may attain to the blessed hope that giving diligence we may be found of him in peace 3. VVhen strong lusts tempt you to sin in some scandalous and unworthy manner what will you do to relieve your selves but by such kind of questions Gen. 39.9 How shall I do this great wickedness and sin against God Rom. 6.21 VVhat fruit have you in those things whereof you are now ashamed And your hearts should rise in indignation against the temptation or carnal motion Shall I lose my fatness to rule over the trees If of profit Matth. 16.26 VVhat is a man profited if he shall gain the world and lose his own soul If of pleasure What lose the birth-right for one morsel of meat 4. In a time of sorrow and discouragements When afflictions breaketh us and lieth heavy upon us day and night Suppose continual poverty or sickness or else when we are wearied with a vexatious and malicious World Then should we revive our hopes and comforts expostulate with our selves about our drooping discouragements Psal. 42.5 Why art thou disquieted O my soul and why art thou cast down within me still hope in God We must cite our Affections before the Tribunal of sanctified Reason This is the drift of this question in the Text What shall we say to these things This were enough to comfort the most distressed and afflicted Who will be so much grieved for what he knoweth is for his good Yea so great a good as eternal salvation 5. Whenever any message of God is sent to you go home and practise upon it speedily whether any duties are pressed upon you in the name of Christ or sins reproved What shall we say to these things Is it not a duty or that a sin A weighty duty or an heinous sin Do I perform this duty or avoid this sin or what do I mean to do for the future If upon the first oppportunity as soon as the message iâ brought to us we did fall a working of the Truth upon our hearts more good would be done our Christianity would be more explicate and serious Whereas the impression that is left upon us in hearing is soon defaced and all for want of such serious reflections and self-communings James 1.22 23 24. But be ye doers of the word and not hearers only deceiving your own souls For if any be a hearer of the word and not a doer he is like a man that beholdeth his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was They forget how much they were concerned in the Truths delivered Second Question by way of Explication If God be for us who shall be against us There observe Two Things 1. The ground supposed If God be for us 2. The comfort built upon it Who shall be against us From both observe That if God be for us we need not be troubled at the opposition of those that are against us 1. I shall explain the words of the Text both concerning the ground laid and the comfort thence inferred 2. Shew you the Reasons of it 1. To explain the words and there the ground supposed If God 'T is not dubitantis but ratiocinantis not the if of doubting but of reasoning The meaning is this being taken for granted the other must needs follow In the supposition Two things are taken for granted 1. That there is a God 2. That he is with and for his Children 1. For the First 'T is some comfort to the oppressed that there is a God who is the Patron of humane societies and the Refuge of the oppressed who will take notice of their sorrows and right their wrongs Eccles. 5.8 If thou seest the oppression of the poor and the violent perverting of judgment in a province marvel not at the matter For he that is higher than the highest regardeth and there be higher than they So Eccles. 3.16 Moreover I saw under the Sun the place of judgment that wickedness was there and the place of righteousness and that iniquity was there I said in my heart God shall judg the righteous and the wicked Man that should be as a God to his Neighbour proveth oftentimes as a Devil or wild Beast to him making little use of his power but to do mischief And many times God's ordination of Magistrates is used as a pretence to their violence and Tribunals and Courts of Justice which should be as Sanctuaries and places of Refuge for wronged innocence are as Slaughter-houses and Shops of Cruelty Now this is a grievous Temptation but 't is a comfort that the Lord will in due time review all again and judg over the Cause that he may right his people against their oppressors There is an higher Court to which we may appeal All things are governed by an holy and wise God who will right his people and vindicate their innocency 2. That he is with and for his Children ãâã ãâã ãâã ãâã ãâã If God be with us But when is God with us This must be stated with respect to the forementioned acts of grace Worldlings judg of God's presence by wrong Rules they measure his love and favour altogether by the outward estate if their mountain stand strong if their houses be filled with the good things of this world then they conclude God is with them No we must determine it by the Context and we begin first with Predestination God is with his people not by a wavering Will but a constant eternal Decree There are some that belong to the Election of his Grace 2 Tim. 2.16 The foundation of the Lord standeth sure See that reasoning Luke 18.7 8. And shall not God avenge his own elect which cry day and night unto him Though he bear long with them I tell you that he will avenge them speedily Now Election is for a while a secret but we have the comfort of it when we make our calling and election sure Certainly God loveth his people with a dear and tender love since he
rage and malice yet they are as nothing to Faith and therefore Faith should wink out all the terror of the creature Isa. 51.12 13. Who art thou that thou shouldst be afraid of a man that shall die and the son of man that shall be made as grass and forgettest the Lord thy maker Let God's favour and displeasure be well weighed and compared with Man's favour and displeasure and you will find little cause and temptation to divert you from your duty We have a God of might to depend upon who can preserve us notwithstanding the malice of enemies therefore why should we bewray any fear or apprehensions of dangers 2. Because of God's love to his people If he had never so great power yet if he were not willing and ready to help them we could not draw any security from thence But we have no more reason to doubt of this than of the former God that is wise enough and powerful enough to defeat all opposition is also good enough to do it First he knoweth their persons and their wants and all their dangers and necessities Matth. 10.29 30 31. Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your father but the very hairs of your head are all numbred Fear ye not therefore ye are of more value than many sparrows 'T is spoken to the Disciples when Christ had first sent them forth upon his message What 's the comfort The malice of men can extend no further than the Providence of God seeth fit to permit and order God hath the knowledg care and government of the least things that belong to his people Their lives are dearly valued by God and shall not be destroyed by any negligence and over-sight of his or prodigally wasted He that taketh knowledg of the least creatures will much more take care of his servants So Psal. 56.8 Thou tellest my wandrings put thou my tears in thy bottle are they not in thy book David at that time had been long from home flitting up and down from Wilderness to Wilderness and Cave to Cave but was God ignorant of his condition during the days of his Exile No this was particularly known and considered by him As if God had laid up all the tears that dropped from him and kept a sure Record and Register of all his sorrows Well then since God knoweth all that befalleth them will he be an idle spectator or make a party with them to help and deliver them Secondly how tender he is of them Zech. 2.8 He that toucheth you toucheth the apple of his eye The Eye is a tender part Nature hath much guarded and fenced it Now to meddle with them is to touch the Apple of his Eye The troubles of his people go near his heart Certainly they that are against God's people are against God himself Benefits and Injuries as done to them God taketh it as done to him Matth. 25.40 And the king shall answer and say unto them Verily I say unto you in as much as ye have done it to one of the least of these my brethren ye have done it unto me And Acts 9.4 And he fell to the earth and he heard a voice saying Saul Saul why persecutest thou me The Jews have a Proverb What is done to a man's Apostle is done to himself Thirdly 'T is his usual practice in the dispensations of his providence namely To regard them and intend their good 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the earth to shew himself strong in the behalf of those whose hearts are perfect with him There is a description of Providence and the persons that have benefit by it Providence is described by the Eyes of the Lord as the Egyptians in their Hieroglyphicks did set forth Providence by the Picture of an Eye God is all-Eye And those Eyes are not represented as shut up or closed by sleep but as open to note his vigilancy and in motion as running to and fro prying into every corner of the whole Earth to note the particularity of his Providence and the persons who have benefit by it are those whose heatts are perfect with him The World shall know that they are under the protection of an Almighty and Alsufficient God As to Knowledg he is all eye so as to Power all hand which is the great comfort of his people He will shew himself strong manifest this Almighty power in preserving and protecting them Fourthly 'T is not only the ordinary practice of his love and free grace but 't is secured by promise and covenant Gen. 15.1 I am thy shield and thy exceeding great reward And Psal. 84.11 For the Lord God is a sun and a shield the Lord will give grace and glory and no good thing will he withhold from them that walk uprightly As to positive blessings he is a Sun as to privative blessings he is a Shield As to way and end by the way he is more a Shield till we are ãâã ãâã ãâã ãâã ãâã hereafter more a reward and an exceeding great reward when our Sun is in the high Noon of glory Well now then 't is Blasphemy to say that either God cannot or will not help us If he cannot save us he is not God if he will not save us he is not our God If he cannot he is impotent and so unfit to be God if he will not he is false and must break his Covenant which are Blasphemies to be abhorred by every Christian. 3 d. Reason is The great foundation that was laid for God's being with us in the incarnation of the Son of God Jesus Christ is the true Emanuel God with us Matth. 1.23 There we see God in our Nature and so drawing nearer to us and coming within the reach of our commerce in and by him we are made nearer to God who stood more aloof from us before Since our Nature dwelt with God in a personal Union first there is a way opened for access Heb. 10.20 by a new and living way which he hath consecrated for us through the vail that is to say his flesh And Ephes. 3.12 In whom we have boldness and access with confidence through the faith of him Certainly 't is a great advantage to think how near God is come to us in Christ and how near he hath taken the Humane Nature to himself This maketh our thoughts of God more sweet and comfortable Secondly Not only access but reconciliation 2 Cor. 5.19 God was in Christ reconciling the world to himself There was not only a distance between us and God by reason of Imparity but a difference by reason of Enmity God is a God of glorious Majesty and we are poor Creatures God is a God of pure and immaculate holiness and we are sinful Creatures lapsed and faln under the guilt of sin and desert of punishment There was our great trouble and grievance and nothing comfortable could we expect
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
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâh up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
and Children and Brethren and Sisters and his own life he cannot be my disciple Now this love that is in us being of such a vehement nature it can be resisted no more than death or the grave can be resisted No opposition can quench or extinguish it no Pleasures or Honours or Profits can bribe it If men would give all their substance such a soul will be faithful to Christ so that by this love Christ maintaineth his interest in our souls The stony ground could not abide the heat of the sun the thorny ground was choaked with the deceitfulness of riches and voluptuous living Waters or Bribes may carry away some unmortified souls but sincere love to Christ will not suffer us to be tempted away from him 1. USE Is information How a Christian cometh to be safe in the midst of temptations 1. 'T is by Christs love to us and ours to him First his love to us Once be perswaded that Christ loveth you then what need you fear Nothing that he doth will be grievous to you but how shall I bring my heart to this His love to sinners is plainly demonstrated in our Redemption Rom. 5.8 But God commendeth his love toward us in that while we were yet sinners Christ dyed for us But his special love to us is shed abroad in our hearts by the Holy Ghost Rom. 5.5 he giveth the effect and the sense The general love must be apprehended by faith 1 John 4 16. We have known and believed the love God hath to us and improved by serious consideration Eph. 3.18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth by taking this way to be possessed of this love Prov. 8.17 I love them that love me and they that seek me early shall find me and the effects of it sought after What is every day done more to heal and recover our wounded and self condemned souls and to rescue us out of the misery incurred by sin to appease our griefs and fears What power against sin What assistance of grace in your duties and conflicts 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except you be reprobates This is to seek a proof of Christ in you Secondly for the other we get it by patience in afflictions Rom. 5.5 bâ fruitfulness in obedience 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 will manifest my self to him If a man love me and keep my commandments my Father will love him and we will come unto him and make our abode with him Converse with God in solemn Ordinances Cant. 1.4 Draw me we will run after thee the King brâught me into his chamber we will be glad and rejoice in thee we will remember thy love more than wine 2. Our love to Christ This must be taken in for 't is we are assaulted not Christ we are conquerors not God nothing shall divorce us Christ will never forsake a loving soul nor will a loving soul easily forsake him they have such an esteem of Christ that all things else are but dung and dross Phil. 3.8 9 10. Let deceived souls desire worldly greatness they can be satisfied with nothing but Christ nothing can supply his room in their hearts SERMON XLVI ROM VIII 36 37. As it is written for thy sake we are killed all the day long we are accounted as sheep for the slaughter Nay in all these things we are more than Conquerors through him that loved us IN the former of these verses the Apostle continueth his challenge and then in the latter giveth the answer from experience He continueth the challenge verse 36. speaking to the last enumerated Sword lest he should seem to triumph over a feigned enemy he sheweth how the people of God in all ages are not only subject to divers calamities but even to death its self he proveth it by a quotation Psal. 44.22 for thy sake we are killed all the day long The words of the Psalm seem to relate to the times of Antiochus when every day they were in danger of death for religious sake As it is written for thy sake c. The answer is in verse 37. That in all these things we have had experience and have found this that they have no power to separate us from the love of Christ. In the words considered in themselves observe three things 1 The greatness of the tryal for thy sake we are killed all the day long 2. The absoluteness of their Conquest and Victory in all these things we are more than Conquerors 3. The Author or cause through him that loved us 1. The greatness of the tryal The calamity of the people of God in those times is First Literally expressed Secondly Set forth by a similitude or Metaphor 1. Literally expressed for thy sake we are killed all the day long Where 1 The cause for thy sake out of love to him and zeal for his glory and the purity of his worship This instance sheweth partly that the true Religion is ever hated in the world and partly that for the love of God we ought to endure all manner of extremities Partly that 't is a blessed thing when our death is not occasioned by our own crimes but meerly for Gods sake when a man doth not suffer as an evil doer but for Righteousness sake 2. The grievousness of the tryal we are killed not spoiled only but killed 't is further set forth Heb. 11.37 They were stoned sawn asunder tempted slain with the sword that is put to death several ways Some think it should not be ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã were burnt or tempted by some cruel kind of death to forsake God The whole signifieth That the lives of the Saints were most cruelly taken away by several kinds of tormenting deaths 3. The continuance all the day long either the Church speaketh as a collective body for a single person can be killed but once now one then another made away all hours of the day they were taking or killing some of the brethren yet the rest were not discouraged or else killed all the day long must bear this sense that they were always in fear of death it did continually hang over their heads they were no time free as the Apostle saith 1 Cor. 15.31 I die daily He did daily run the hazzard of death 2. By a similitude we are accounted as sheep for the slaughter some take the allusion from sheep appointed for Sacrifice The wicked thought they did God good service in killing the godly John 16.2 And the godly themselves yeilded up themselves as a Sacrifice to God 2 Tim. 4.6 I am ready to be offered and
a great Diligence Sobriety and Watchfulness before we can have it 1 Pet. 1.13 and Heb. 6.11 We desire that every one of you do shew the same diligence to the full assurance of Hope unto the end The first Hope may be accompanied with some doubts of our Salvation or the rewards of Godliness ex parte nostri as it belongeth to us not ex parte Dei as promised by him For this Hope apprehendeth all there as sure and stedfast but our own qualification is not so evident In short the Conditional Hope is absolutely necessary in all Christians the latter is very desirable that we should have an assurance on our part of the thing Hoped for but that always cannot be Now Hope sheweth itself both by looking and longing 1. Looking Hope is often described by that act Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life So Tit. 2.13 Looking for the Blessed Hope and in many other places ãâã ãâã ãâã ãâã ãâã stretching out the Head Rom. 8.19 as Sisera's Mother and her Ladies looked through the Lattis We should dwell more upon the thoughts of the world to come and live in the constant expectation of it The vigour of the Spiritual life is abated as this act is abated For when our thoughts of Heaven grow cold heartless raw and unfrequent we grow remiss in our Duty 2. Longing Can a Man believe Blessedness to come and not long to injoy it have an House above and not come at it desiring to be at home The Saints are groaning longing for it Rom. 8.23 2 Cor. 5.2 3 4 5. Mind and heart are both set awork by Hope a Tast will make us long for more III. Prepare and diligently seek after it in the way of Holiness A Christians life is a continual pursuit or seeking after eternal happiness Heb. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord Col. 3.1 If ye be risen with Christ seek the things which are above Mat. 6.33 First Seek c. This is his work and his business His whole life is a continual motion towards this eternal and glorious estate every step an approach nearer Rom. 13.11 and the nearer the more earnest quo propius fruimur as natural motion is the swifter the nearer the center Faith and Hope set all the wheels a going I press onward because of the high Prize of the Calling of God in Christ Phil. 3.14 still getting more Grace more fitness We have no reason to begrudge Gods service when we consider what Wages he giveth We do but talk of eternal life not believe it when we do no more in order thereunto What Labour and hazards do men expose themselves unto for a little of the present world and surely if men did believe the world to come our industry care and thoughts should be more laid out upon it A man that spendeth all his time and care in repairing the House he dwelleth in for the present but speaketh not of another House nor sendeth any of his furniture thither will you say such a man hath a mind or thought to remove that spendeth the strength of his Life and cares on worldly things Surely he doth not believe a Blessed Eternity We work as we do believe if indeed we are perswaded of such an estate why do we no more prepare for it IV. Clear up your own Interest We know we have And henceforth there is laid up for me c. 2 Tim. 4.8 There are many necessary duties which can hardly be done without a sense of your Interest Therefore you should not be satisfied in the want of it As to rejoice in the Lord always to bear the afflictions of the present Life not only with a quiet but with a joyful mind which the Scripture often presseth now who can rejoice in afflictions who is not perswaded they work for Eternal good They are bitter to sense nature and grace teach us to have a feeling of our Interests and to be affected with Gods providence when we maketh a breach upon us The afflictions cannot be improved if we have not some sense of them But now not to be broken with difficulties and Crosses yea to rejoice in them surely that requireth some Interest in better things If God will whip us forward that we may mend our pace towards Heaven the Christian seeth that he hath no cause to complain None of these things move me saith Holy Paul Acts 20 th 29. so I may Finish my Course with Joy Another duty is to Love the appearing of Jesus Christ 2 Tim. 4.8 Who can long for this appearance but those that are assured of welcome at his coming to whom he cometh as a Redeemer and not as a Judge They say even so come Lord Jesus come quickly Another duty is to desire to be dissolved to get above the fears of death How can they desire to be dissolved who have not made sure of another place to go to Well then you must give all diligence to clear up your own Interest V. Improve it to the vanquishing of Temptations 1. Those which arise from the delights of sense or the pleasures honours and profits of the world The proper notion of a Christian is that of a stranger and pilgrim and the duty of strangers and pilgrims is to abstain from fleshly lusts 1 Pet. 2.11 And the force and strength of it ariseth from our confidence in the promises Heb. 11.13 The great use of Faith is to teach us to reject those âorbid and bewitching pleasures which would withdraw us from looking after those pleasures which are at Gods right hand for evermore Those deceitful riches which would beguile us of the better and enduring substance those slippery and vanishing Honours which would bereave us of the Glory from whence we shall never be degraded To beget an holy weanedness and moderation in us to all these things Vse 2. 2dly To comfort and support us under all the afflictions and sorrows of the present Life of what nature soever they be 1. Against all fears Luk. 12.32 We must look for hardships here in the world but all will be made up when we get home to God therefore bear up with a generous confidence 2dly When pained in sickness and full of the restless weariness of the flesh Consider I shall shortly be in Heaven and there Everlastingly at ease Psal. 73.26 My flesh and my heart faileth but God is the strength of my Heart and my portion for ever 3dly Against Imprisonment when shut up in a streight nasty Room Oh! What a comfort is it to consider I shall be with Christ In my Fathers House are many Mansions Joh. 14.2 4thly against loss of fading Riches Heb. 10.34 That took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance My solid estate lyeth elsewhere out of the reach of Thieves and Flames 5thly Against loss of Love and
absent from the Body and present with the Lord. IN this verse the Apostle repeateth what he had said verse the 6th with some amplification Here take notice of two things 1. His confidence of sight or of a Blessed Condition to come ãâã ãâã ãâã ãâã ãâã we are confident I say 2. His preference or esteem of sight or of that Blessed Condition before the present estate ãâã ãâã ãâã ãâã ãâã and willing rather to be absent from the Body and present with the Lord. Where two things 1. What he was willing to quit the Body We are willing ãâã ãâã ãâã ãâã ãâã to Travel out of the Body 2. What he did choose and perfer ãâã ãâã ãâã ãâã ãâã To be at home with the Lord to dwell in the same House with the Lord Christ. This he preferred before remaining in the Body Let us a little explain these Circumstances 1. His Confidence of sight to be had at length We are confident I say There is a twofold Confidence 1. The Confidence of Faith 2. The Confidence of assurance or of our own Interest Both are of regard here 1. Faith in part produceth this willingness to go out of the Body and injoy the Heavenly life and comfortably to leave the time and means thereof to God Faith where it is in any vigour begets in those that live by it an holy boldness whereby we dare undertake any thing for God not fearing the power and greatness of any Creature No not death it self Secondly assurance of our own Interest doth much more heighten this confidence and holy boldness when we know assuredly that our end shall be Glorious and that when we depart out of the Body we shall be present with the Lord. The hope of our Salvation is not uncertain 2. His preferring and choosing the future estate before the present ãâã ãâã ãâã ãâã ãâã we approve it we like it better Rom. 15.26 It hath pleased them of Macedonia and 27. Verse it hath pleased them verily ãâã ãâã ãâã ãâã ãâã the same word also Matth. 17.3 So here we make choice rather and are infinitely better pleased to leave this Body behind us here and to go out and die that by this means we may come to our home and Bliss in Heaven So that Faith doth not only shake off the fear of Death but inkindle in us an holy desire of it for what we render and willing is are more pleased or better pleased The points are Four 1. That our Happiness in the World to come lyeth in being present with the Lord. 2. That we are present with the Lord assoon as the Soul flitteth out of the Body 3. That this state is chosen by the Saints as more pleasing to them than to dwell in the Body 4. This will desire and choice cometh from a confidence of the reality of a better estate and our own Interest in it 1. That our Happiness in the World to come lyeth in being present with the Lord. This hath been in part touched on in the 6th verse I shall only add a few Considerations Surely it must needs be so Because this is the felicity denyed to wicked men but promised and granted to the Godly Denyed to wicked men John 7.34 Where I am thither ye cannot come That is so living and so dying they have no leave no grant to be there where Christ is Paradise is closed up against them But 't is opened to Gods faithful Servants by the promises of the Gospel Job 12.26 There where I am there shall my Servant be Christ will not be ever in Heaven without us As Joseph brought his Brethren to Pharaoh so Christ will bring us to God Wicked men desire not Christs company in this Life and therefore they are justly secluded from coming where he is but the Godly are trained up to look and long and wait for this when they shall come before God Reasons 1. Because then we shall have sight and Immediate communion with him And our Happiness floweth from him without the intervention of any means Acts. 3.19 Days of refreshing shall come from the presence of the Lord. Compare it with 2 Thes. 1.9 The wicked shall be punished with everlasting Destruction from the presence of the Lord and from the Glory of his power Eternal Happiness is granted to the Elect by the full revelation of Christs face Rev. 22.4 They shall see his face And the very look and face of Christ is the cause of vengeance on the wicked Rev. 6.16 They shall say unto the mountains and rocks fall on us and hide us from the face of him that sitteth upon the throne and the wrath of the Lamb. Christs face produceth powerful Effects either in a way of grace or punishment In the days of his flesh we had a proof of it both ways The Lord looked upon Peter and that melted his heart Luke 22.61 And when the High Priests Servants came to attaque him John 18.6 He looked upon him and said I am he And they went backward and fell to the ground But surely in Heaven we shall need no more to make us happy than once to see the face of Christ. In thy presence or in thy face is fulness of joy and pleasure for evermore Psa. 16.11 The fruition of Gods Immediate presence is not like the joys of the World which can neither feed nor fill a man But in seeing him we shall have full content and compleat felicity The Children of God long to see God in his Ordinances Psa. 27.4 One thing have I desired of the Lord that will I seek after that I may a well in the house of the Lord all the days of my life to behold the beauty of the Lord and enquire in his Temple There is but one thing David was Sollicitous about and Importunate for in his Prayers what was this one thing Not that he might be setled in his regal throne which he seemeth not yet to be when that Psalm was penned for the Sept. in title add to what appeareth in our Bibles ãâã ãâã ãâã ãâã ãâã before he was anointed But that he might injoy the sweet pleasures of daily and frequent converse with God that he might behold the beauty of the Lord. So Psa. 42 2. My Soul thirsteth for God for the living God when shall I come and appear before God David was Impatient of being debarred from the presence of God Now if there be so great and so longing a desire to see God in these Glasses wherein so little of his glory is seen with any comfort and Satisfaction how much more to see him immediately and face to face If that Glimpse which God now vouchsafeth be so glorious what will it be when he shall fully shew himself to his People face to face 2. Because then we shall converse with him without Impediment and distraction Here bodily necessities take up the far greatest part of our time Luke 10.41 Thou art cumbred about many things but one thing is necessary The
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God in all that we do for when the Apostle giveth an acccount of it he presently addeth in the next verse for the Love of Christ constraineth us To seek Gods Glory and the good of the Church is the fruit of Love to God There is a twofold love the love of desire and the love of delight The love of desire is a seeking love it is ever running after God that we may injoy more of him The love of delight is a pleasing love it maketh us study to honour and please God in all things once love God sincerely and his honour will be dearer to you than your own interests then you will be referring any thing to him and studying to advance his Glory Mens aims are as their affections are self love maketh us mind our selves and please our selves and carnal lusts do pervert and crook and bend the Soul to inferiour things which will bias and poise in every action There is nothing but the difference of a notion between the chief good and last end what is apprehended as our chief good and felicity will certainly be our last end and aim 3. How nearly the Glory of God and the good of the Church are conjoined for when the Apostle asserteth the sincerity of his aims he mentioneth both ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã for God and for the good of the Church And in the method of the Lords Prayer this is evident next to the hallowing of Gods name we beg the coming of his Kingdom First we desire the glorifying and hallowing of the name of God that he may be known loved and honoured in the World and well pleased in us and we may delight in him as our ultimate end Then that his Kingdom of grace may be inlarged that the Kingdom of Glory as to the perfected Church of the Sanctified may come That mankind may more perfectly submit themselves to God and be saved by him His Glory is the great end and the coming of his Kingdom is the first and primary means for Gods Glory is more manifest in his Kingdom than in any other of his works His Wisdom and Power and Goodness is more seen and acknowledged in you than in all the World besides All Gods providences tend first to Gods Glory next to the good of the Church In vain therefore do men think they seek the Glory of God if they do not seek the Churches welfare The lessening troubling disordering of the Kingdom of God is the crossing his Glory If we would aim at Gods Glory we must seek the good of his people and to our Power promote the Churches welfare 4. Here are different actions mentioned if we be besides our selves or if we be sober but both designed by Paul for Gods Glory and their good So it holdeth good in all other things if sublime and profound in opening the deep mysteries of the Gospel if perspicuous and plain in obvious truths still for God If deep and profound not to set up our worth but to help the growth of the Saints that they may not always keep to their A. B. C. In Religion Heb. 5.14 But strong meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern both good and evil If facile and plain be sure it be not the fruit of our laziness contenting our selves with obvious nations because they cost us little labour and pains But a sincere aim at profit and in condescension to the meanest Rom. 1.14 I am a debtor both to the Greeks and to the Barbarians both to the wise and unwise So in other actions civil or sacred Whether we eat or drink or pray or worship still to the Glory of God 1 Cor. 10.31 Look as the Lines of a Circle come from the several parts of the Circumference but they all end in the Center So whatever we do we must do it all for God There may be different ways to the same scope Paul that circumcised Timothy that he might not give scandal to the Jews Gal. 6.3 rebuketh Peter sorely for complying with the Jews to the offence of the Gentiles Gal. 2.11 12 13 14. which reproof Peter took in good part as being in an errour The use and unseasonable use of Christian liberty are distinct things so of different persons Rom. 14.6 One eateth and another eateth not but both to the Lord. An house that is on fire âome are for quenching others are for pulling down Here is difference in opinion but an agreement in scope that the fire do no further mischief So for reforming the Church some are for a total with-drawing others hope to mend the cause as not remediless But for the same Person as Paul in the different postures of Spirit if a man be sober for God he will the better be besides himself for God that is in the judgment of the world So è contra the Prophet proveth they did not fast for God because they did not eat for God Zech. 7.5 6. 5. That when we are most in danger to seek our own glory and honour then we must be most careful to fix our intention aright Paul when he spake modestly of himself and Ministry or did simply Evangelize without any commendation of himself or his Ministry then 't is ãâã ãâã ãâã ãâã ãâã we use all means to bring you to Christ if we be sober 't is for your sakes But when he was forced to assert the sincerity of it against the calumnies of the false Teachers then 't is ãâã ãâã ãâã ãâã ãâã I speak not this for my self but for God for the credit of the Gospel Certain it is that in all things we should seek the glory of God whether full or fasting Mad in the worlds account or sober But the question is whether in every action a Christian is alwaies bound to think of the glory of God I answer Gods glory may be intended habitually and virtually or else explicitely and actually that is either by a formal noted observed thought or by the impression of a powerful habit as a man that maketh it his scope to go to such a place doth not always think of it though he is travelling thither and the end of his journey though it be not always in his mind yet it directeth his motions This purpose must be rooted in our hearts to refer all that we do to the glory of God though in every particular action we do not think of it But then here a case of Conscience ariseth when the virtual intention sufficeth not without formal noted thoughts The answer to it is 1. That the purpose of promoting Gods Glory should be often renewed because 't is the description of wicked men that God is not in all their thoughts Psal. 10.4 They have a multitude of thoughts but they have nothing of God in
is Gods glory 't is not strength for our lusts strength for our worldly ends but for the Lords honour we must please Appetite no farther than the pleasing of it fits us for the service of God In many cases nextly we may aim at some other thing beneath God but ultimately and terminatively all must be directed to God as the Apostle here considered them their Spiritual profit as his next aim but lastly and finally the glory of God 2. The Reasons of the general point 1. The Interest God hath in us obligeth us to live to his glory Rom. 14.8 For whether we live we live unto the Lord or whether we die we die unto the Lord for whether we live or die we are the Lords The Apostles reasoning is built upon this supposition that those who are the Lords should live as for the Lord but the case is so with us we are his and therefore must live to him How are we the Lords 1. By Creation Prov. 16.4 God made all things for himself In the Creation of the World God could have no higher end than himself than his own glory for the end is more noble than the means Therefore when he made the World made Beasts made Man made Angels he did all for himself God is Independant and self sufficient of himself and for himself Self-seeking in the Creature is absurd and unbeseeming because we depend upon another for life and breath and all things Therefore to seek our own glory contentment and satisfaction apart from God 't is to arrogate a self-being to our selves apart from him we were made by God and were not made for our selves 2. By Preservation Rom. 11.36 For of him and through him and to him are all things As our being is from him so our moving and doing is through him through his providential influence and supportation therefore all must be for him and to him The motion of all Creatures is circular they end where they began as the Rivers return to the place from whence they came All that issueth from God in a way of Creation and is sustained and preserved by God in a way of Providence must be to him in the tendency and final end of their motions As we must deduce all things from God as their first cause and continual conserving cause so we must reduce all things to God as their last end 3. By Redemption That is pleaded 1 Cor. 6.19 20. Ye are not your own ye are bought with a Price Therefore glorify God with your Bodies and your Souls which are Gods You are twice bound as Creatures and as redeemed and a double obligation will infer a double Condemnation if we answer it not The bought belonged to the Buyer so we to Christ. 4. By Dedication We are dedicated and set apart for the Lords use Rom. 6.13 Yield your selves to God as those that are alive from the dead and your Members as instruments of Righteousness unto God So Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable service Now to live to our selves and speak for our selves is practically to retract our own vows and the dedication which we have made of our selves to his use and service 2. We are above all Creatures fitted for his glory As Men and as new Creatures 1. As Men Man above all other Creatures should glorify God Partly because by the design of his Creation he is placed nearer God as the end than other Creatures are Man is both proximè ultimè nextly and lastly for God and so return immediately to the Fountain of our Being There is nothing intervening between God and us towards which our use and service should be directed Other Creatures though they were made ultimately and terminatively for God yet immediately for Man lastly for God nextly for us So that man standeth in the middle between God and all other Creatures to receive the benefit of them that God may have the glory Oh then how much is man as man obliged to glorify God for whom this inferiour world was made All things are subjected to our Dominion or created for our use not only Fowls and Fishes and Beasts of the field to be injoyed by him but Sun Moon Stars Rain Weather and all the Seasons of the Year Psal. 8.3 4 5 6. When I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him Thou hast made him little lower than the Angels thou crownest him with glory and honour thou hast made him to have dominion over the work of thine hands thou hast put all things under his feet When we look up and behold those glorious Creatures the out-work and visible parts of Heaven which display their radiant Beauties to our wonder and astonishment and withal consider how much they serve for our comfort and use and with them the soveraign power wherewith thou didst invest man over all sublunary and inferiour Creatures Beasts Fowls Fishes Plants we cannot sufficiently admire that this vile clod of Earth Man should be so much in the eye of God to take care of him above the whole Creation The Sun doth not shine nor winds blow nor rain fall at our pleasure but 't is for our use Heaven is for us the airy Heaven to give us breath and motion the starry Heaven to give us heat light and influence The third Heaven or the Heaven of Heavens to be our dwelling place So that man is strangely stupid and oblivious if he should forget the God by whose bounty he injoys all these things And partly because man is more fitted as being furnished with higher capacities he teacheth us more than the Beasts of the Field We have faculties suited to this purpose we have an understanding that we may know him Surely such an understanding nature such an immortal Soul was never made for corruptible things God was pleased to stamp man with the Character of his own Image he beareth his superscription Now give unto Caesar the things that are Caesars and unto God the things that are Gods We may find out his tract and foot-print in the Creatures but man had his Image Other Creatures glorify God necessarily we voluntarily and by choice they know not the first cause but are over-ruled by the Government of Providence but we have or should have an understanding to know him and an heart to love him Therefore the duty properly belongeth to us Other creatures glorify God passively we actively they are the Harp man makes the Musick Psal. 145 18. All thy works praise thee thy Saints bless thee Man is the mouth of the Creatures the Creatures by us glorify God 2. As new Creatures The people of God are most bound of all men to seek the glory of God you are created again in
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to ãâã the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our
to sin live any longer therein 'T is an argument not so much ab impossibili as ab incongruo And ye are dead therefore mortify your members that are upon earth Col. 3.3 5. If dead already why should they mortify Dead that is bound to be dead So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption root and branch and to depart from all known sin 2. When the work is begun corruption is wounded to the very heart And the dominion and reign of sin being shaken off Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under grace Sin is dead where it doth not extinguish the life of grace but the life of grace doth more and more extinguish sin there its dominion is taken away though its life be prolonged for a season 3. The work is carryed on by degrees and the strength of sin is weakened by the power of grace though not totally subdued Gal. 5.17 Ye cannot do the things ye would They are not so active in sin nor delighted in it sin dyeth when the love of it dyeth and the pleasure of it is gone Now the love of sin is weakened in their hearts they hate it though sometimes they fall into it Rom. 7.15 What I hate that do I 't is inabling a Christian to dye to sin and the World every day 4. Christ hath undertaken to subdue it wholly in them and at length the Soul shall be without spot blemish or wrinckle Eph. 5.27 We and corruption dye together when Christ removeth the vail of the flesh and taketh home the Soul to Heaven 't is without spot the glorifyed saints have not one fleshly thought or carnal motion but are wholly swallowed up in the love of God Therefore let Christ alone with his work he will not cease till sin be wholly abolished The foolish builder begun but was not able to make an end it cannot be said so of our redeemer he that hath begun a good work will perfect it Phil. 1 6. and 1 Thes. 5.23 24. The very God of peace sanctify you wholly I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. When we come âo Heaven we shall not complain of hard hearts or carnal affections or unruly desires as Naomi said to Ruth Sit still my Daughter the man will not rest till he have finished This thing Gods work now is but half done continue with patience in well doing and in time it will come to perfection Christ will not cease till all be done 4. What use the death of Christ hath to this effect to make us die unto sin and the World 1. This was Christs end He died not only to expiate the guilt of sin but also to take away its strength and power 1 John 3.8 That the interest of the Devil may be destroyed in us and the interest of God set up with more glory and triumph Now shall we make void the end of Christs death and go about to frustrate his intention which was to oppose weaken and resist sin shall we cherish that which he came to destroy God forbid There are some that abuse the death and merits of Christ for a quite contrary end than he intended namely to feed lusts not to suppress them Christ dyed to sinners they say and they resolve to be sinners still these crucify Christ afresh Heb. 6.6 They are not crucified with him that was his end Nothing maketh the Devil such a triumph as when he supposeth God is beaten with his own Weapon and that which should prove the destruction of sin proveth the great promotion of it and the great hindrance of Christ and the Gospel when poison is conveyed by this perfume The Apostle never mentioneth this abuse of grace without abhorence Rom. 6.1 Shall we continue in sin that grace may abound ãâã ãâã ãâã ãâã ãâã And Rom. 6.15 Shall we sin because we are not under the Law but under grace ãâã ãâã ãâã ãâã ãâã And Gal. 2.17 Shall I make Christ the Minister of sin ãâã ãâã ãâã ãâã ãâã absit a vobis haec cogitatio Calvin Christians should abhominate the thought of it as blasphemy and absurd But again others reflect upon Christs death only for the comfort of it that is but half the end you should prize the vertue as well as the comfort Paul desired not his righteousness only but his power Phil. 3.9 10. Lusts trouble us as much as guilty fears This being Christs end we should comply with it Paul gloried in the cross as by it crucifyed to the World Gal. 6.14 2. By way of representation the death and agonies of Christ do set forth the heinousness and hatefulness of sin 'T is the best Glass to discover it to us in its own colours it smileth upon the Soul with a pleasing aspect but if you would know the right complection of it go to Golgotha and as you like the agonies of the Garden and the sorrows of his cross so you may continue your dalliance with sin and indulgence to carnal pleasures 'T is a sport to us to do evil but it was no sport to Christ to suffer for it it made his Soul heavy unto death Never believe the inticing blandishments whereby it would inveigle you think of the drops of blood the tears and fears and strong cries of Jesus Christ the rending of the rocks the darkening of the Sun the frowns of an angry God Christs desertion the burden he felt when he bore our sins Christ was the Son of God knew his sufferings short and a prospect of the glory which was to ensue had no inherent guilt knew not what it was to commit sin He knew no sin 2 Cor. 4.21 Though he knew what it was to suffer for sin Cast in the dear affection that was between God and Christ and it will make you tremble to consider what he endured it pleased the Father to bruise him Oh know what an evil bitter thing it is what it will bring upon you if you allow it 3 It worketh on love It should make sin hateful to consider what it did to Christ our dearest Lord and Redeemer surely we should not think it fit to go on in that course which brought such sufferings upon Christ. By his love manifested in his sufferings he hath powerfully constrained us not to take pleasure in what put him to such pain and grief We gush at the sight of one that hath murthered a friend of ours When the Prophet saw Hazael he wept and said thou art the murtherer We hate the Jews and detest the memory of Judas the worst enemy is in our own bosoms 't is sin hath slain the Lord of Glory the Jews were the Instruments but sin was the meritorious cause In this sense we made him serve with our fins Isa. 43.24 4. By way of merit Christ shed his blood not
of or never did but we are all guilty 2. Partly that he would not prosecute his right against us as a revenging and just Judge calling us to a strict account and punishing us according to our demerits which would have been our utter undoing Psa. 130.3 If thou shouldest mark iniquity O Lord who could stand Psa. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no flesh be justified There is not a man found which hath not faults and failings enough and if God should proceed with him in his just severity he would be utterly uncapable of any favour 3. Partly because he found out the way how to recompense the wrong done by sin unto his Majesty and sent his Son to make this recompense for us who was made sin for us that we might be made the Righteousness of God in him Our iniquities were laid on him Isa. 53.4 And his Righteousness imputed to us Rom. 4.11 4. And partly that he did this out of his meer Love which set a work all the causes which concurred in the business of our Redemption John 3.16 God so loved the World that he gave his onely begotten Son that whosoever believeth in him should not perish but have Everlasting Life The external moving cause was only our misery the internal moving cause was his own grace and mercy And this love was not excited by any love on our parts Rom. 3.24 Justified freely by his grace that is by his grace working of its own accord 5. And partly that this negative or non-imputation is heightned by the positive imputation There is a non-imputing of sin and an acceptance of us as righteous in Christ his merits are reckoned and adjudged to us that is we have the effect of his sufferings as if we had suffered in person Christ is become to us the end of the Law for Righteousness Rom. 10.4 2. 'T is matter of great priviledge and Blessedness to the Creature if so be the Lord will not impute our sins to us and account them to our score This will appear 1. If we consider the evil we are freed from guilt is an obligation to punishment and pardon is the dissolving and loosening this obligation Now the punishment of sin is exceeding great what maketh Hell and Damnation but Not-forgiveness Hell is not a meer Scar-crow nor Heaven a May-game 't is eternity maketh every thing truly great an everlasting exile and separation from the comfortable presence of the Lord which is the poena damni Matth. 25.41 Go ye cursed and Luke 13.27 Depart from me ye workers of iniquity They are shut out and thrust out from the presence of the Lord. When God turned Adam out of Paradise his case was very sad but nothing comparable to this God took care of him in his exile and made coats of skins for him God gave him a day of patience afterwards promised the seed of the woman intimated hopes of a better paradise But instead of all comforts how sad is it to be sent into an endless state of misery which is the poena sensus Mark 9 44. The worm that never dyeth and the fire that shall never be quenched The worm of Conscience when we think of our folly imprudence disobedience to God A man may run away from his Conscience now by sleeping running riding walking working drinking distract his mind by a clutter of business but then not a thought free the Soul will be always thinking of slighted means abused comforts wasted time and of the course wherein we have involved our selves then our repentance will be fruitless our sorrows now are curing then tormenting when under the Wrath of God You coldly now entertain the offer of a pardon then Oh for a little mitigation a drop to cool your tongue 2. Because of the good depending upon it in this life and the next First In this life Partly because we are not fitted to serve God till sin be pardoned Heb 9 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God God pardoneth that he may further sanctify us and fit us for his own use The end of forgiveness is that God may have his own again which was lost and we might be ingaged to love him and live to him Forgiveness tends to holiness as the means to the end and so there is way made for our thankfulness and love to our Redeemer which is the predominant ruling affection in the Kingdom of grace and the main motive of obedience Partly because we cannot please God till sin be pardoned for God will not accept our actual services till our guilt be removed till pardoning grace cover our defects Whence should we hope for acceptance From the worth of our persons That is none at all From the integrity of the work Alas after grace received we are maimed in our principles and operations much more before Heb. 11.6 Without faith no man can please God Rom. 8.8 They that are in the flesh cannot please God Till we are adopted reconciled absolved neither our persons nor our actions can find acceptance with him And partly because we have no found comfort and rejoycing in our selves till we obtain the pardon of our sins and be in such an estate that God will not impute our trespasses to us For while sin remaineth unpardoned and the sentence of the Law not reversed the Soul is still in doubt or fear if not it proceedeth from our security and forgetfulness which will do us no good for we do but put off the evil rather than put it away and deal as a Malefactor that keepeth himself drunk till he cometh to execution In Scripture a pardon is made the solid ground of comfort Isa. 4.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When Gods Wrath is pacified and appeased then there is ground of comfort indeed when God for Christ's sake hath forgiven and forgotten all our transgressions and accepted a ransom for us So Matth. 9.2 Son be of good cheer thy sins be forgiven thee Ay then misery is stopped at the fountain head our great trouble is over but till then all our comforts are soured by our fears When the Sun by its bright beams appeareth it dispelleth mists and clouds 2. In the next life we are not capable of injoying God and being made happy for evermore in his love till we be in such an estate that God will not impute our trespasses to us For till we escape wrath we cannot injoy happiness nor till his anger be pacified can we have any interest in his love Rom. 5.18 The free gift came upon all men unto justification of life Now our right beginneth when sin is taken out of the way and hereafter our impunity in Heaven is a
one to convince the other to excite and rowse us up By sin man is an enemy to God and hateth him As to the punishment God is an enemy to man and will avenge himself upon him What greater sin than to be enemies to God What greater misery than that God should be an enemy to us Surely where both these are joyned it should awaken us and we should get out of this Condition as fast as we can 1. We are enemies and rebels to God In our natural estate we are all so We will not own this and are ready to defy any that should say we are Gods enemies or haters of God we count him to be a most profligate and forlorn wretch that should profess himself to be so That little spark of Conscience that is left in corrupt nat re will not suffer men openly to own themselves to be so They are ready to say as Hazael Is thy Servant a Dog that I should do this thing Yet the matter is clear we are in our natural estate enemies to God 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 Rom. 1.30 ãâã ãâã ãâã ãâã ãâã Haters of God And Psa. 139.21 Do not I hate them O Lord that hate thee There are an opposite party to God in the World some that hate him as well as some that love him some that walk contrary to him that oppose his interest oppress his Servants Psa. 83.2 They that hate thee are risen up against us without a cause The thing is possible then all the business is to find who they are 2. There are open enemies to God and secret enemies The open enemies are such as bid defiance to him Blaspheming his name and breaking his Laws opposing his interests and oppressing his Servants The open enmity is declared the secret is carryed on under a pretence of friendship by their living in the Church and having a form of Godliness and a blind zeal John 16.2 Not only Turks and Infidels and Apostates but also prophane Wretches though they live within the verge of the Church yet if they go on still in their trespasses Psa. 68.21 But God shall wound the head of his enemies and the hairy scalp of all those that go on in their trespasses If they oppose whatsoever of God is âet a âoot in their days they are ãâã ãâã ãâã ãâã ãâã Acts 5.39 Fighters against God And Acts 23.9 Let us not fight against God Or if they oppose his Servants if they be not lovers of those which are good 2 Tim. 3.3 ãâã ãâã ãâã ãâã ãâã despisers of those which are good God and his people have one Common Interest Those that malign his Servants hate him for they hate his Image Pro. 29.27 The upright in his way is an abomination to the wicked There is a secret rising of heart against those that are stricter and have more of the Image of God then they There is an old enmity between the seeds as between the Raven and the Dove the Wolf and the Lamb now this is enmity against God 3. There are enemies to God directly and formally and implicitely and by Interpretation Directly and formally where there is a positive enmity against God whether secret or open The expressions of the open enmity against God have been already mentioned An hatred of his ways and a rage against his Servants The secret positive enmity is seen in the effect of slavish fear which only apprehendeth God as an avenger of sin And so men hate those whom they fear We have wronged God exceedingly and know that he will call us to an account and being sensible of a Revenge we hate him All that are afraid of God with such a fear as hath torment in it aut extinctum Deum cupiunt aut exarmatum 'T is a pleasing thought to them if no God Psal. 14.1 The fool hath said in his heart there is no God As the Devils tremble at their own thoughts of God it would be welcome news to them if there were none These are enemies directly and formally But now by Interpretation that will make us more work Certainly there is such a thing as hatred by Interpretation As appeareth Pro. 8.36 He that sinneth against me wrongeth his own Soul All that hate me love Death So where 't is said He that spareth the Rod hateth his Son Pro. 18.24 His fault is fond indulgence but a wrong love is an Interpretative hatred Now apply it to the case between us and God and those that pretend no such thing can be charged upon them may yet hate God Three ways we may be guilty of this Interpretative hatred and enmity 1. If we love not God at all For not to love is to hate in things worthy to be loved there is no medium For he that is not with God is against him Matth. 12.30 And he that loveth him not hateth him To be a neuter is to be a Rebel And you speak all manner of misery to that man of whom you may say that he loveth not God So Christ brandeth his enemies Joh. 5.42 But I know you that ye have not the love of God in you They pleaded zeal for the Sabbath and opposed Christ for working a miracle on that day Men are in a woful Condition if they be void of the true love of God love being the Fountain of desiring Communion with God and the Root of all sound obedience to him And certainly if men love not God being so deeply ingaged and God so deserving their love they hate him and are enemies to him there being no neutral or middle estate 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha 'T is danger enough not to love him though we break not out into open opposition against his ways 2dly If we love him not so much as we ought to do or not so much as we love some other thing for a lesser love is hatred in the sacred dialect as we see in the Law of the hated wife not that the one was not loved at all or absolutely hated but not loved so much as the others Deut. 21.15 16. So in that Proverb Pro. 14.20 The poor is hated even of his own neighbour but the Rich hath many friends There hatred is taken for slighting or a less degree of love So in this case between us and God Matth. 10.37 He that loveth Father or Mother more then me is not worthy of me in Luke 't is said Luke 14.26 If any man hate not Father and Mother and Brother and Sisters he cannot be my Disciple Here to love less is to hate So Matth. 6.24 No man can serve two Masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and Mammon God is of that excellent nature that to esteem any thing
was in the Flesh he was poor despised crucified the Apostle calleth it the Weakness of God Many look'd for a Kingdom from him many believed in him when he was upon Earth the Thief owned him upon his Cross Remember me when thou comest to thy Kingdom If the Thief could spy his Royalty under the Ignominy of the Cross what may we expect from Christ in his glorified Estate When David was hunted as a Flea or a Partridg upon the Mountains there were six hundred clave to him and had great hopes of his future Exaltation they might look for more from David on the Throne Christ is now exalted and hath a Name above all Names he still retaineth our Nature and that is an Argument of Love we go to one that is Bone of our Bone and he is glorified in our Nature that is an Argument of his Power 4. Christ is really put into a greater capacity to do us good 1. He hath seized on Heaven in our right John 14.3 I go to prepare a place for you God the Father prepared it by his Decree but Christ by his Ascension went to hold it in our Name he took possession of it for Himself and his People and ever since Heaven-Door hath stood open 2. The advantage of his Intercession 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ is our Advocate at God's right Hand we have a Friend at Court Offenders hope to be spared if they have interest in any that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand representing his Merits How can our Prayers chuse but be heard The Spirit is our Notary to indite them and Christ is our Advocate to present them in Court 3. The Mission of the Spirit Christ carried up our Flesh and sent down his own Spirit as to fit Heaven for us Mat. 25.34 so to fit us for Heaven Rom. 9.23 Vessels fitted for Glory Vessels of Glory seasoned with Grace Now the Spirit is not given but by Christ's Ascension Ephes. 4.11 12. When he ascended he gave first Apostles then Prophets then Evangelists then Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation 4. By his Ascension all Christ's Offices have a new Qualification and are exercised in another manner Christ hath been Mediator King Priest and Prophet from the beginning of the World but the Administration is different before his Incarnation in the days of his Flesh and after his Ascension Before his coming in the Flesh Christ was the great Prophet of the Church foreshewing what was to come in his Incarnation pointing at what he did after his Glorification working Faith by representing what was past So a Priest before his Incarnation undertaking payment and satisfaction for our Debts in the days of his Flesh he made good his Engagement after his Ascension he representeth his Satisfaction made by his Intercession he appeareth as a righteous Mediator not by intreaty Christ was a King by designation before he was incarnate the Old Church had a taste of his Kingly Power when he lived upon Earth he was as a King fighting for the Crown a King in Warfare after the Resurrection a King in triumph solemnly inaugurated he enters into his Throne Christ cometh into the Father's Presence royally attended Dan. 7.13 14. And I saw in the Night Visions the Son of Man with the Clouds of Heaven and he came to the Ancient of Days and they brought him near before him and there was given him Dominion and Glory and all People Nations and Languages that should serve him his Dominion is an Everlasting Dominion that shall not pass away After his Resurrection Christ is brought into God's Presence receiving all Power in Heaven and Earth Christ had this Power from the beginning but was not solemnly installed till then As David had the Power given him when anointed by Samuel yet he endured Banishment and redious Conflicts and shewed not himself till after the death of Saul and till chosen by the Tribes at Hebron So Christ was a Prince and Saviour before his Ascension But it is said Acts 5.31 Him hath God exalted by his right Hand to be a Prince and a Saviour He was Prince by Eternal Right and by Gift and Designation In the midst of his Abasement Christ acknowledged himself King John 8.37 But after his Ascension he solemnly exercised it and administred it for the good of the Elect. Well then let us meditate on these things and draw Water out of the Wells of Salvation with Joy It is better for us that Christ should be in Heaven than with us upon Earth A Woman had rather have her Husband live with her than go to the Indies but yieldeth to his Absence when she considereth the Profit of that Traffick We are all apt to wish for the Apostles Days to enjoy Christ with us in Person but when we consider the Fruit of his Negotiation in Heaven we should be contented It is better for us he should be there to plead with the Father and send his Spirit to us I come to the words As. Some take this Particle ãâã ãâã ãâã ãâã ãâã comparatively others ãâã ãâã ãâã ãâã ãâã causally Comparatively Glorify me i.e. as thou hast given me a Power over all Flesh c. give me a Glory suitable to the Authority handle me according to the Power and Command which thou hast given me as the Plenipotentiary of Heaven But it is rather taken Causally by way of Argument It is not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã which may be rendred because Now the Argument is double 1. it may be taken from a former grant of Power As thou hast given c. Hitherto he had a right now he pleadeth for Possession and a more full exercise of it and 2. from the end which that Power is to be exercised for the good of the Elect that he may give eternal Life to as many as thou hast given him 1. I may observe something from that As thou hast given him The memory of former Benefits is an encouragement to ask anew Experience begetteth Confidence The Heart is much confirmed when Faith hath sense and experience on its side and the belief of what is to come is facilitated by considering what is past We should believe God upon his bare Word yet it is an encouragement to have Experience and Trial. By former Mercies we have a double Experience we know what he will and can do for Creatures Signal Mercies are standing Monuments of God's Power Isa. 51.9 Awake awake put on strength O Arm of the Lord awake as in the ancient Days in the Generations of Old Art not thou it that hath âut Rahab and wounded the Dragon Rahab is Egypt the Dragon is Pharaoh he that hath helped can and will We
should not entertain Jealousies without a Cause 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the Hand of this Philistine Former Mercies are Pledges of Future Deus donando debet God by giving becometh our Debtor Mat. 6.25 Is not the Life more than Meat and the Body more than Raiment He inticeth Hope by former Mercies Judges 13.23 If the Lord were pleased to kill us he would not have received a Burnt-Offering and a Meat-Offering at our hands neither would he have shewed us all these things God would not weary us altogether with expectation something we have in hand and therefore may expect more Well then when your Hearts are apt to faint take the Cordial of Experiences Psal. 77.10 I said this is mine Infirmity but I will remember the Years of the right Hand of the Most High We are apt to indulge the peevishness of distrust after many Deliverances 1 Sam. 27.1 I shall one day perish by the Hand of Saul Though God had put him twice into his Hands Rom. 8.32 He that spared not his own Son c. how will be not with him also freely give us all things In common Experiences where we can have no absolute Assurance let us not baulk Duty for Danger 2 Cor. 1.10 Who delivered us from so great a Death and doth deliver in whom we trust that he will yet deliver us Paul would finish his Ministry notwithstanding Danger 2. Observe again from this As thou hast given Daturum te promisisti Thou hast promised to give God had promised to make over to him the Plenary Possession and Administration of the Kingdom Christ pleadeth the Grant and Promise It is an excellent Encouragement in Prayer when we can back our Requests with Promises Psalm 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope It is a modest Challenge God alloweth it put me in remembrance let us plead together c. Isa. 43.26 We may agrue and dispute with God upon his own Word Chirographa iua injiciebat tibi Domine shew him his own Hand Lord thou hast said this and that let it be fulfilled Thou hast given him As he was Man and Mediator for as he was God he had an eternal Right and an actual visible Right by Creation and Providence but Christ as Mediator was to receive a Crown By Gift Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance 1. It noteth That Christ hath his Kingdom by Right not by meer Power It is by the Father's Grant he was solemnly invested and set upon the Hill of Sion They are Rebels to God who do not acknowledg Christ to be King There are several manners of Possession Satan is Prince of the World but he is a Robber he holdeth it not by Grant from the Father but by Power he hath actual Possession of many Nations but no Right 2. It noteth what kind of Right it is that Christ hath it was by Grant and Donation It is the great condescention of our Lord that he would hold all things by our Tenure by way of Gift and Grant from the Father Free Grace is no dishonourable Tenure Christ himself holdeth his Kingdom by it Why should proud Creatures disdain this manner of holding The Lordship of the World was Christ's natural Inheritance yet he would hold all by Grace Power over all Flesh. Flesh is chiefly put for Men though all Creatures are under his Dominion We are sometimes expressed by our better and sometimes by our baser Part by our Better every Soul that is every Man Rom. 2.9 13.1 sometimes by the baser Part Isa. 40.6 All Flesh is Grass Mat. 24.22 No Flesh would be saved and elsewhere Here Flesh is fitly used it is put for the Nature of Man in common in opposition to those who are peculiarly Christ's by Tradition and Purchase And by Power over all Flesh is meant a judiciary Power to dispose of them according to pleasure yea of their everlasting Estate Potestatem omnis hominis accepit ut liberet quos voluerit damnet quos voluerit John 5.27 He hath given him Authority to execute Judgment also because he is the Son of Man It is the stile of God himself he is called Numb 16.22 The God of the Spirits of all Flesh And more express to this purpose Jer. 32.27 Behold I am the Lord the God of all Flesh Is there any thing too hard for me So that it noteth not a naked Authority but an Authority armed with a Divine Power Now because God will not give his Glory to another we may hence observe 1. That Christ is true God for otherwise he could not have such an Absolute Power It is proper to his Divine Nature though as it is a Gift his whole Person God-Man be invested with it He is called the only God not excluding the Father who subsisteth with him in the same Essence but including the Son Isa. 45.22 23. I am God and there is none else I have sworn by my self the Word is gone out in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear which is applied to Christ Rom. 14.11 and Phil. 2.9 10 11. He is called the great God the Supper of the Lamb is called the Supper of the great God Rev. 19.17 The true God 1 John 5.20 It should fortify Christians against those abominable Opinions wherein the God-head of Christ is questioned 2. Observe That Christ as Mediator hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but God hath set Christ higher than the Kings of the Earth He is the true Catholick King his Government is unlimited Psal. 89.27 Also I will make him my First Born higher than the Kings of the Earth All Power is given unto me both in Heaven and in Earth Mat. 28.18 And Dan. 7.14 There was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed There is some difference about the extent of Christ's Mediatory Kingdom 1. It is not only confined to the Elect. We must distinguish between Christ's Power and his Charge He hath a Power given him over all but there are some given to him by way of special Charge which is given for the Elect as to all spiritual Ends to rescue them from the Power of Satan as in this Verse As Joseph in Egypt the Power of all the Land was made over to him though his Brethren had a special Right in his Affections The Kingdom of Christ as meerly Spiritual and Inward is proper to the Elect that Kingdom where Christ hath no other Deputy and Vicar but his Spirit but for his Judiciary Kingdom
sin was God reconciling In themselves Gods Elect differ nothing from the rest of the World till grace prevent them they were as bad as any in the World of the same race of cursed mankind not only living in the World but after the fashions of the World dead in trespasses and sins and obnoxious to the curse and Wrath of God Fourthly To shew the Amplitude of Gods Grace the greater and worser part of the World the Gentiles as well as the Jews Rom. 11.15 If the casting away of them be the reconciling the World So 1 John 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World Fifthly To awaken all that are concerned to look after this priviledge which is common to all nations the offer is made indifferently to all sorts of persons where the Gospel cometh and this grace is effectually applyed to all the Elect of all Nations and all sorts and conditions and ranks of persons in the World if thou art a member of the World thou shouldest not receive this grace in vain 2. The other party concerned is the Great God to himself To be reconciled to one another when we have smarted sufficiently under the fruits of our differences will be found an especial blessing much more to be reconciled to God this is the comfort here propounded To himself of whom we stand so much in dread 1 Sam. 2.15 If one man sin against another the Judge shall judge him but if a man sin against God who shall plead for him A fit Umpire and Mediator may be found out in matters of difference and plea between man and man but who shall arbitrate and take up the difference between us and God Here first the greatness of the priviledge That God will reconcile us to himself Doct. There is a reconciliation made in and by Iesus Christ between God and man First I shall premise three things in general 1. That to reconcile is to bring into favour and friendship after some breach made and offence taken as Luke 23.12 The same day Herod and Pilate were made friends for before they were at enmity between themselves So Joseph and his Brethren were made friends and the woman faulty is said to be reconciled to her husband 1 Cor. 7.11 So Matth. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy may and be reconciled to thy Brother All which places prove the natural notion of the word and so 't is fitly used for our recovery and returning into grace and favour with God after a breach 2. That the reconciliation is mutual God is reconciled to us and we to God Many will not hear that God is reconciled to us but only that we are reconciled to God But certainly there must be both God was angry with us and we hated God the Alienation was mutual and therefore the reconciliation must be so the Scripture speaketh not only of an enmity and hatred on mans part Rom. 5.10 For when we were enemies we were reconciled to God by the death of his Son but also of wrath on Gods part not only against sin but the sinner Eph. 2.3 Being Children of wrath by nature Certainly God doth not only hate sin but is angry with the wicked because of it Psal. 7.11 God is angry with the wicked every day And we must distinguish between the work of Christ in order to God and the work of the Minister and Christ by the ministry in order to men The work of Christ in order to God which is to appease the Wrath of God Therefore 't is said Heb. 2.17 That he is a merciful and faithful High-priest to make reconciliation for the sins of the people ãâã ãâã ãâã ãâã ãâã Surely there Gods being reconciled to us is intended by Christs Sacrifice and Intercession For Christ as an High-priest hath to deal with us as Gods Apostle with men Heb. 3.1 We in Christs stead pray you to be reconciled verse 20th Besides our reconciliation is made the fruit of Christs death in contradistinction to his life Rom. 5.10 The death of Christ mainly respected the appeasing of the Wrath of God whereas if it only implyed the changing of our natures it might as well be ascribed to his life in Heaven as his death upon earth Again the Scripture maketh this reconciliation to be a great instance of Gods love to us Now if it did only consist in laying aside our enmity to God it would rather be an instance of our love to God than his love to us Once more the Text is plain that Gods reconciling the World to himself did consist in not imputing our trespasses to us his laying aside his suit and just plea he had against us so that it relateth to him Therefore upon the whole we may pronounce that God is reconciled to us as well as we to God Indeed the Scriptures do more generally insist upon our being reconciled to God than Gods being reconciled to us for two reasons 1. Because we are in a fault 'T is the usual way of speaking amongst men He that offendeth is said to be reconciled because he was the cause of the breach and he needeth to reconcile himself and to appease him whom he hath offended which the innocent party needeth not he needeth only to forgive and to lay aside his just anger We offended God not he us therefore the Scripture usually saith we are reconciled to God 2dly We have the benefit 't is no profit to God that the Creature enters into his peace He is happy within himself without our love or service only we are undone if we are not upon good terms with him If any believe not the Wrath of God abideth upon him John 3.36 And that is enough to make us eternally miserable 3. That reconciliation in Scripture is sometimes ascribed to God the Father sometimes to Christ as Mediator sometimes to Believers themselves 1. To God the Father as in the Text God was in Christ reconciling the World to himself and in the verse before the Text who hath reconciled us to himself And Col. 1.20 Having made peace by the Blood of his Cross by him to reconcile all things to himself To God the Father as the primary cause of our reconciliation he found out and appointed the means as he decreed from everlasting to restore the Elect faln into sin unto grace and favour and prepared whatever was necessary to compose and take up the difference between him and sinners 2. Christ is said to reconcile Eph. 2.16 That he might reconcile both unto God in one body by the Cross. And Col. 1.21 Yet now hath he reconciled Not as the primary but meritorious cause of reconciliation which respects both God and us chiefly God as he was appeased by the merit of his Sacrifice as he procured the Spirit that same Spirit whereby our enmity might be overcome and
we might yield up our selves to God to love and serve and please him for we by his blood are purged from dead works that we might serve the living God Heb. 9.14 3. Believers are said to reconcile themselves to God 2 Cor. 5.20 We pray you in Christs stead be ye reconciled to God As they do imbrace the offered benefit and lay aside their enmity and love God that loveth them and devote themselves to his use and service 2. More particularly I shall do three things 1. State the foregoing breach 2. Shew you the nature of this reconciliation 3. Shew you how Christ is concerned in it 1. To state the foregoing breach take these Propositions 1. God and man were once near friends Adam was the Lords favourite You know till man was made 't is said of every rank and species of the Creature God saw that it was good But when man was made in his day Gen. 1.31 God saw what he had made and behold it was very good An object of special love God expressed more of his favour to him than to any other Creature except the Angels Man was made after his Image Gen. 1.26 When you make the Image or Picture of a man you do not draw his feet or his hands but his face his tract or foot-print may be found among the creatures but his Image and express resemblance with man and so he was fitted to live in delightful Communion with his Creator Man was his Vice-roy Gen. 1.27 God intrusted him with the care charge and dominion over all the Creatures Yea he was capable of loving knowing or injoying God other Creatures were capable of glorifying God of setting forth his Power Wisdom and Goodness objectively and passively but man of glorifying God actively as being appointed to be the mouth of the Creation 2. Man gets out of Gods favour by conspiring with Gods grand Enemy His Condition was happy but mutable before Satan by insinuating with him draweth him into Rebellion against God and upon this Rebellion he forfeiteth all his priviledges Gods Image favour and Fellowship God would deal with him in the way of a Covenant Gen. 2.17 In the day that thou eatest thereof thou shalt surely die Do and live sin and die The comminatory part is only expressed because that only took place So that by this Rebellion he lost the integrity of his nature and all his Happiness he first run away from God and then God drove him away he was first a fugitive and than an exile 3. Man faln draweth all his posterity along with him For God dealt not with him as a single but as a publick person Rom. 5.13 Whereas by one man sin entred into the World and death by sin and so death passed upon all for that all have sinned And 1 Cor. 15.47 The first man is of the earth earthy the second man is the Lord from Heaven There 's a first man and a Second man nos omnes eramus in illo unus homo Adam and Jesus are the two great Institutions the one consistent with the Wisdom and Justice of God as the other with the wisdom and grace of God so that Adam begets enemies to God Gen. 5.3 Adam begot a Son in own likeness And 1 Cor. 15.49 we read of the Image of the earthly one Every man is born an enemy to God his nature opposite his ways contrary to God and so is eternally lost and undone unless God make some other provision for him 4. The Condition of every man by nature is to be a stranger and an enemy to God Col. 1.21 And you that were sometimes alienated and enemies in your minds That double notion is to be considered Strangers there is no Communion between God and us we cannot delight in God nor God in us till there be a greater suitableness or a divine nature put into us If that be too soft a notion the next will help it we are enemies there is a perfect contrariety we are perfectly opposit to God in nature and ways We are enemies directly or formally and in effect or by interpretation formally men are enemies open or secret open are those that bid open defiance to him as Pagans and Infidels and Idolaters Secret so are all sinners their hopes and desires are that there were no God they would fain have God out of their way rather than part with their lusts they would part with their God Psa. 14.1 The fool hath said in his heart there is no God 'T is a pleasing thought and supposition that there were no God In effect and by Interpretation they do things or leave things undone contrary to to Gods will and take part with their sins against him As Love is a Love of duty and subjection so hatred is a refusal of obedience Love me and keep my Commandments Exod. 20.6 They are angry with those who would plead Gods interests with them But how can men hate God who is summum bonum fons boni The School-men put the Question We hate him not as a Creator and Preserver but as a Law-giver and Judge As a Law-giver because we cannot injoy our lusts with that freedom and security by reason of his restraint God hath interposed by his Law against our desires Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the Law of God neither indeed can be As a Judge and avenger of sin not only desire of carnal liberty but slavish fear is the cause of this enmity Men hate those whom they fear We have wronged God exceedingly and we know that he will call us to an account we are his debtors and cannot answer the demands of his Justice And therefore we hate him what comfort is it to a guilty prisoner to tell him that his Judge is a discreet person or of a stayed Judgment he is one that will condemn him A condemning God can never be loved by a guilty creature as barely apprehended under that notion 5. God hateth sinners as they hate him For we are Children of wrath from the womb Eph. 2.3 And that wrath abideth on us till we enter into Gods peace John 3.36 And the more wicked we are the more we incur Gods Wrath. Psal. 7.11 He is angry with the wicked every day They are under his curse Gal. 3.10 Whatever be the secret purposes of his grace yet so they are by the sentence of his Law and according to that we must Judge of our condition 2. The nature of this reconciliation 1. As the enmity is mutual so is the reconciliation God is reconciled to us and we to God On Gods part his Wrath is appeased and our wicked disposition is taken away by regeneration for there are the causes of the difference between him and us his Justice and our sin His Justice is satisfied in Christ so that he is willing to offer us a new Covenant Matth. 3.17 This is my beloved Son in whom I am well pleased He is