can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
come they might be ready to go in with him others contented themselves with an outward Profession or loose waiting for his coming but did not with that serious diligence prepare themselves for it and so came short of the blessedness expected by them There wanted a deep radication and a constant perseverance without which the blaze of Profession which lasted for a while will soon be extinguisht Doctrine That in the visible Church among those that give up their Names to Christ some will be found foolish when others are wise and come short of the blessedness expected by them Or In the visible Church all are not wise Christians but some are wise and really such as they profess themselves to be others negligent foolish and improvident The State of the visible Church is here represented And Observe 1. This Parable is not spoken of the Corrupted Members of degenerate Churches but speaketh what shall fall out in the Churches not defiled with the Whoredomes of the World There are some Churches that have turned the Government of Christ into a temporal Domination and their Worship into a mass of Paganish or Heathenish Rites and Superstitions and place all their Glory not in excellency of Gifts and Graces but pomp of Living and external splendor and make Christianity look like a Temporal worldly thing calculated only for this Life of those Christ speaketh not here something may be intimated of them in the former Parable but here he speaks of a reformed Chruch not the Church in her pollution and defection but a Church in her right Constitution Papists will be counted Christians who may be rejected by Christ at his coming they have so corrupted his Worship Discipline and Doctrine Nay but Christ speaketh here of those that live under the dispensations of purer Christianity some will be found true Believers others common Professors even among the Members of a reformed Church that make Profession of the Purity of the Gospel all will not be found such as may abide the day of Christs appearing in Judgment In Abrahams Family there was an Ishmael as well as an Isaac in Christ's a Judas and in the Apostles time some were Enemies to the Cross of Christ that yet took the Profession of Christ upon them Phil. 3.18 2. Mark again 'T is not meant the scandalous and faulty Members of a pure Church there are many Christians in name only but indeed deny it Titus 1.16 but 't is not meant of the scandalous that live as if their hopes were altogether in this World that ingulph themselves in all manner of sensuality as if there were no Heaven or Hell nor no future account to be given of their Actions but it is meant of such as profess themselves to be devoted unto Jesus Christ the Bridegroom such as are desirous to be admitted into the Nuptial Feast to have Communion with him in Heaven and possibly may attain to a blameless Conversation and appear Virgin-like all waiting for the coming of the Lord in their own and others estimation Some that Prophesied in Christs name and eat and drank in his presence are yet rejected by Christ as workers of Iniquity 3. 'T is not meant only of those that have a shew or a false and counterfeit Profession that are taught to act over their part in Religion as a Play as in the best and purest Churches there will be Hypocrites No these had some real work though not a saving but a common work as a man may have a light tincture of religion whose heart is not yet sound with God Psa. 119.80 therefore David Prayeth Let my heart be sound in thy Statutes There was not an universal renouncing of all corruptions not that thorough care to please God nor a rooted affection to Christ though they have some good motions hopeful inclinations that way as these Virgins seemed to be well affected to Christ for the present they had their Lamps made some slender preparation they went forth to meet the Bridegroom as others did Therefore it will be necessary to shew that a common work may go far and yet come short of blessedness I shall prove it by three reasons 1. Because a common work may go far 2. Though a common work may go far yet 't is not likely to hold out 3. If it should hold out a constant Profession yet it will not be enough to qualifie us for the Kingdom of Glory or heavenly bliss and happiness 1. A common work will go far I take it for granted that there is a real common work of Grace as well as a real special work if you doubt it I will inform you from Scripture Heb. 6.4 compared with the 9 th verse we read of some that were enlightned some that tasted of the good Word and of the heavenly gift and elsewhere of some That had escaped the pollutions of the World through the Knowledge of Jesus Christ 2 Pet. 2.20 All this is real the tasting the good word real the enlightening real the partaking of the heavenly gift real the escaping the pollutions of the World real but the Apostle saith in the 9 th verse We expect better things of you and things that do accompany Salvation or things that have necessarily salvation in them things that whosoever hath them shall certainly be saved The graces of Temporaries are for substance true but slightly rooted there are the purlues of Grace or the borders of the Kingdom of Heaven some flashes of light or dawnings of Grace but the Day-star doth not arise in their hearts many are enlightened taste the good word have some delight in the Promises tasted of the heavenly Gift apprehend it sweet to have Communion with God in Christ and tast the powers of the World to come feel some transports of Soul when they hear of the hopes of eternal Life and may be brought to some partial Reformation but that which is wanting is a deep radication or a more firm inherency of these Graces in the Soul and an habitual predominancy of these motions and affections over all other inclinations for 'till it be so we cannot do any great service for God or endure any tryal for his sake Sometimes true grace is described by its deep radication Jam. 1.21 't is called an ingrafted word 't is not something tyed on but ingrafted the root of the mattter is within and sometimes 't is described by its efficacy Rom. 6.17 Ye have obeyed from the Heart the form of Doctrine delivered to you But more especially I shall shew you that a common work may goe far with respect to the three Theological Graces Faith Hope and Charity mentioned by the Apostle 1 Cor. 13.13 Now abideth Faith Hope and Love And again 1 Thes. 5 8. But let us who are of the day be sober putting on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation Now a common work may go very far in all these Graces of Faith Hope and Love as here the Virgins
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
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 towaâ—ds 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
not utterly destroyed This is the design of this Scripture and therefore this general conflagration seemeth not to turn all things into nothing in regard of their substance but change of qualities and to change them with a perfective not a destructive change that change the matter not reduce it into nothing for that which is made matter of desire or hope cannot be simple and total destruction or annihilation as it is by the Apostle here and 't is compared with the deluge where the form of the world was destroyed not the substance 2 Pet. 2.6 As the world that was overflowed by water perished so shall the world perish which is consumed with fire Not by annihilation but a change of qualities only for the better as that was for the worse 6. What use this restored world serveth for we need not anxiously enquire whether to be a perpetual monument of the Wisdom Power and Goodness of the Creator the creating of the world served for this end so may the renewing of it or whether it shall be an habitation for the just during the judgment which is by some conceived to last for a thousand years and at first consumed by a purging fire and afterwards utterly destroyed by a consuming fire we shall enquire in the following Verses 3. Doct. That this estate of things ought earnestly to he desired and expected by us For to this end the Apostle mentioneth the earnest expectation of the creature and the day principally concerneth us and therefore 't is the duty of Gods children to look for this day There are two choice Scriptures that describe the Communion of the Church with Christ and the dispensations of Christ to the Church and they both conclude with a desire of his coming one is Cant. 8.14 the other is Rev. 22.20 the first place Make hast my beloved and be like a young hart or roe upon the mountains of spices Christ is not slack but the Churches Affections are strong make hast my Beloved that is the brides last and great suit to the bridegroom his coming in glory to judg the world The wanton prostitute would have her husband defer his coming but the chast spouse thinketh he ean never come soon enough they that go a whoring after the world and arâ— wholly taken up with the world neither desire his coming nor love his appearing but the Spouse would have all things hastened that he may return either come down to them or take them up to himself 't is that day only can perfect a believers consolation They do what they can to have the blessed and longed for meeting hastened In the other place Christ saith surely I come quickly and the Church like a quick eccho saith Even so come Lord Jesus come quickly It taketh the word out of Christs mouth There is the same spirit in Christ and the Church for 't is Christs spirit which resideth in the Church and therefore Christ speaketh in a way proper to him behold I come quickly in a way of promise And the Church in a way proper to her even so come And Christs voice and the Churches voice are Unisons our acclamation answereth to his proclamation Christ saith I come as desiring to meet with us even so come as desiring his fellowship and company the Saints look for his coming Titus 2.13 by faith and hope and long for his coming love his appearing 2 Tim. 4.8 in a way of love Now his coming must be desired by us 1. With earnestness and hearty groans 2 Cor. 5.2 For this we groan earnestly 2. With constancy not for a fit the spirit in the bride saith come Rev. 22.17 The new nature stirreth up these desires in us as soon and as long as he worketh in us there is a bent this way We should always stand ready to meet him 3. With patience here is earnest desire and waiting in the Text 1 Thes. 1.10 We wait for his son from heaven USE is to reprove those that never look after this estate 1. That have nothing to incline them to look no higher than the world that are under the power of a carnal nature that wholly bendeth them to earthly things Phil. 3.19 That are well enough satisfied with the happiness of beasts to injoy pleasures without remorse have not sense and care of the World to come Those whose happiness is terminated on things of the present life are so far from Christians that they are scarce men 2. Have much to divert them from it Namely unpardoned and unmortified sin if thieves and malefactors might have liberty to choose whether there should be an Assizes would they give their vote that way Would they look and long for the time They are not fire-proof or such as may abide the day of refining 2 Pet. 2.11 Seeing all these things must be dissolved what manner of persons ought we to be in all holy conversation and godliness They are not at peace with God v. 14. 2. USE To press believers to live in the constant expectation of this glorious day to make us Heavenly Phil. 3.20 But our Conversation is in Heaven from whence we look for a Saviour Live as if it were always present which by faith we look for this will make us faithful 2 Tim. 4 9. persevere to the end 1 John 2.24 make us press forward and make us long to be at home 2 Cor. 5.8 For we are confident I say willing rather to be absent from the body and to be present with the Lord. SERMON XXVII ROM VIII 20 For the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope HERE is the reason why the creature waiteth with earnest expectation for the consummate state of the faithful because it is for the present in a disordered estate subject to vanity In the words three things 1. The present state of the creature 2. The manner how it came into that estate 3. The hope of getting out of it Doct. The creature is made subject to vanity for mans sin Here I shall enquire 1. In what sense the creature is made subject to vanity 2. The manner how it came into it 3. The reason why the innocent creature is punished for mans sin 1. In what sense the creature is made subject to vanity In several respects First 'T is put by the order of its natural estate or much of that harmonious and perfect condition wherein God disposed it The perfection and harmony of the world is often now disturbed by tempests inundations distempered weather pestilential airs and noxious fogs and vapours whence come plagues and famine and murrains and other diseases The world is a Theater whereon much sin and many changes have been acted for thousands of years not only among men but much destructive emnity is to be found among elements themselves and a mutual invasion of one another for the confederacies of Nature are in a great measure loosned though not altogether
own selves Christ had more to lose than all Angels and men They said of David 2 Sam. 17.3 Thou art better than ten thousand of us Every mans life is valuble 't is the Creatures best inheritance what was Christs life which was inriched with the continual presence of God 6. This one to dye so willingly Psa. 40.7 Lo I come to do thy will You cannot Meditate enough on these places Pro. 8.31 Rejoycing in the habitable parts of the earth and my delights were with the Sons of men And Isa. 53.11 He shall see of the travail of his Soul and be satisfied He had contentment enough in the Father right enough to the Creatures rich in all the Glory of the God-head what need had he to become man and die for sinners but only that he loved us and gave himself for us for me and thee Gal. 2.20 7. That he should die such a painful and accursed death He bore the iniquities of us all Isa. 53.6 The little finger of sin is heavier than the loins of any other trouble David that bore his own sins cryed out Psa. 38.4 They are a burden too heavy for me What was it for him to bear the iniquities of us all This made his Soul heavy to death filled up with such bitter agonies that he did sweat drops of blood Alas sometimes we feel what 't is to bear one sin what is it to bear many To bear all He did not only bear them in his body but in his Soul this put him upon tears and fears and amazement Now is my Soul troubled what shall I say John 12.27 As to bodily pains many of the Martyrs suffered more and with cheerful minds But Christ stood in the place of sinners before Gods tribunal Well then you see what a powerful Argument this is to breed and feed love 3. How this Argument is suited to breed that love which God expects even a thankful return of obedience 'T is proper for that purpose 1. From the end of Christs death Which was to sanctify us Eph. 5.25 26 27. Christ loved the Church and gave himself for it that he mighty sanctify and cleanse it by the washing of Water through the word that he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people Not only redeem us from wrath but redeem us from sin to restore the Image of God which we had lost as well as his favour Now unless we would have Christ to be frustrate of his end and die in vain we should endeavour to be holy did he die for sin that we might take liberty to practice it come to unloose our cords that we might tye them the faster pay our debt that we might run on upon a new score Make us whole that presently we might fall sick or give us an antidote that we might the more freely venture to poison our selves No this is to play the wanton with his grace 2. The right which accrueth to our Redeemer by vertue of the price paid for us When a slave was bought with Silver and Gold his strength and life and all belonged to the buyer Exod. 21.21 He is his money So we are purchased by Christ redeemed to God Rev. 5.9 And we are bound to him that bought us to serve him in righteousness and holiness all our days Luke 1.74 To glorify him in our bodys and Souls which are his 1 Cor. 6.20 3. The pardon ensuing and depending on his death 'T is that God may be more loved reverenced feared and obeyed Psa. 130.4 But there is forgiveness with thee that thou mayest be feared Luke 7.47 She loved much because much was forgiven to her They are bound to love most to whom most is forgiven Psa. 85.8 For he will speak peace to his people but let them not return to folly The remission of sins past is not for a permission of sin to come but a great bridle and restraint to it His mercy in remitting should not make us more licentious in committing otherwise we build again the things we have destroyed when we sought for pardon sin was the greatest burden which lay upon our consciences the wound that pained us at heart the disease our Souls were sick of and shall that which we complained of as a burden become our delight shall we tare open our wounds which are in a fair way of healing And run into bonds and chains again after we are freed of them 4. The greatness of Christs sufferings sheweth the hainousness and filthiness of sin 'T was Gods design to make sin hateful to us by Christs agonies blood shame and death Rom. 8.3 By sin he condemned sin in the flesh That is by a sin offering God shewed a great example of his wrath by that punishment which lighted upon our Surety or the flesh of Christ his design was for ever to leave a brand upon it by his sin offering or ransom for Souls Now shall we make light of that which cost Christ so dear And cherish those sins which put our Redeemer to grief and shame If the stain and filthiness of sin could not be washed out but by the blood of Christ shall we think it no great matter to pollute and defile our selves therewith This were to crucify Christ afresh Heb. 6. And to trample the blood of the covenant under foot Heb. 10.24 5. The terribleness of Gods wrath which can be appeased by no other sacrifice And shall not we reverence this wrath so as not to dare to kindle it again by our sins for 't is a dreadful thing to fall into the hands of the living God Heb. 10.31 Christs Instance sheweth that for if this be done in the green tree what shall be done in the dry 6. But the great argument of all is a grateful sense of our obligation to God and Christ. For God so loved the World that when nothing else was fit for our turn he sent is Son and his Son loved us and gave himself to die for us Where we see the love of God putting forth its self for our help in the most astonishing way that can be imagined this is such an ingaging instance so much surpassing our thoughts that we cannot sufficiently admire it A mystery without controversy great We may find out words to paint out any thing that man can do to us or for us The garment may be wider than the body But things truly great strike us dumb God being the chiefest good would act in a way suitable to the greatness of his love Therefore let us love him and delight in him who hath called together all the depths of his wisdom and counsel to save a company of forlorn sinners in such a way whereby his wrath may be appeased his Law satisfyed and full contentment
belonging to his Infinite Power to give grace to a graceless Soul Or if you will take the latter notion Creation out of unfit matter he maketh those that were wholly indisposed to good averse from it perverse resisters of what would bring them to it to be lovers of Holiness and Godliness and followers of it God that made man at first must renew him and restore him to that image he lost Col 3.10 Restored to the image of him that created him And Eph. 4.24 Created after God His work must be acknowledged in it and looked upon as a great work not as a low natural or common thing otherwise you disparage the great benefit of the new Creation 3. From its connection with reconciliation We can no more convert our selves than reconcile our selves to God renewing and reconciling grace are often spoken of together as in the Text and often folded up in the same expression as going pari passu 1 Pet. 3.18 Bring us to God as being obtained both together Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and remission of sins And 1. Cor 6.11 And 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 And both are received from the same hand by vertue of the same merit Well then there must be a supernatural work upon us to cure our unholiness as well as a supernatural work without us to overcome our guiltiness The same person that merited the one by the value of his blood and sufferings must apply the other by the Almighty Power of his grace And we needed the Son of God to be a Fountain of Life as well as the ransom for our Souls and 't is for the honour of our Redeemer that our whole and intire recovery should be ascribed to him not part only as the freedom from guilt but the whole freedom from the power of sin and that he might be a compleat Saviour to us 'T is not sufficient only that he be a prophet or a Law-giver to give sufficient Precepts Directions and Rules for the Sanctification and renovation of our natures and propound sufficient incouragements and motives in the promise of Eternal Life nor that he should be Priest only to offer a Sacrifice for the expiation of our sin but also be a Fountain of Life and grace to renew Gods Image upon the Soul As none but Christ is able to satisfy Gods Justice for us so none but Christ is able to change the heart of man Job 14 4. Who can bring a clean thing out of an unclean Not one This work would cease for ever as well as the other part of the ransom and Redemption of our Souls he had this in his eye when he dyed for us Eph. 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 And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works And he purchased this power into his own hands not into anothers and sendeth forth his conquering and prevailing Spirit to bring back the Souls of men to God And therefore if this part of our Salvation be not ascribed to Christ you rob him of his choicest Glory for to Sanctify is more than to pardon 4. From the effect of this renovation which is the Implantation of the three graces Faith Hope and Love which are our Light Life and Power In the new nature Faith is our light bacause by it we see things otherwise than we did before We see God Heb 11.26 By faith he forsook Egypt not fearing the wrath of the King he endured as seeing him who is invisible We see Christ John 6.40 That every one that seeth the Son and believeth on him They see such an excellency in him that all other things are but dung and dross in comparison of him They see Heaven and Spiritual things things to come Heb. 11.1 Now faith is the substance of things hoped for the evidence of things not seen And Eph. 1.18 The Eyes of your understanding being enlightned that ye may know what is the hope of his calling and what tâ—e riches of the Glory of his Inheritance in the Saints Faith is the eye of the new Creature that giveth us another sight of things than we had before Without it we cannot see these things 2 Pet. 1.9 We understand what is good for back and belly we see things at hand but cannot see things afar off Then love is as it were the heart of the new Creature the seat of life or wherein the new bent and inclination to what is good and holy doth most discover its self We are never converted till God hath our love for grace is a victorious swavity or complacency God in conversion acteth so powerfully that his purpose is accomplished He acts upon the will of man with so much energy that he mastereth it and yet with so much sweetness that his power maketh us a willing people Psa. 110.3 That is he gaineth our love and then nothing he doth or saith is grievous 1 John 5.3 Healing grace worketh mainly by shedding abroad the love of God in our hearts and causing us to love him again The sensitive delectation which formerly captivated the will is subdued and the Soul is brought to delight in God as our chief good so that grace which is light in the understanding is pleasure in the will There is a powerful love which maketh our duty easie and agreeable to us Then hope that is our strength for the sense of the other World where we shall have what we believe and desire at the fullest rate of injoyment doth fortify the heart against present Temptations the sorrows of the World the delights of sense The Soul is weak when our expectation is cold and languid strong when the heart is most in Heaven our moral and Spiritual strength lyeth in the heavenly mind 'T is our Anchor and Helmet Now all these graces are of God The Scripture is express both for faith which giveth us a new sight of things Eph. 2.8 By grace ye are saved through faith and that not of your selves it is the gift of God And love which giveth us a new bent and inclination or that victorious swavity which gently mastereth the will by its affectionate allurements or pleasingly ravisheth the heart 1 John 4.7 Let us love one another for love is of God This holy fire is only kindled by a Sun-beam And hope is of the same extract and original Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy-Ghost That heavenly frame that maintaineth comfort in our Souls in the midst