propitiation through faith in his blood to declare his righteousness for the remission of sins And therefore let us accordingly improve it and make use of it Come and let us reason together saith the Lord Though your sins be as scarlet they shall be as white as snow though they be like crimson they shall be as wool Therefore we may here take notice of the indefiniteness of the expression in that it is here said our sins without any limitation hereby to signifie that none are excepted or excluded whatsoever they be Those that do truly repent and believe and lay hold upon the blood of Christ by faith they shall have remission and forgiveness of their sins without exception It is neither the number nor greatness of them shall be any impediment unto them Christs blood is of that efficacy as to take out all the stains of the soul though never so many There are many people who are apt especially in some cases to lay restraints upon the Graces of Christ so as to think it is available for some sins but not for others for smaller sins but not for greater But the Scripture makes no such restraint or limitation as this is Indeed for the sin against the Holy Ghost it is called the unpardonable sin and Christs blood does not wash away that not from any inefficacy or insufficiency simply in it self considered as his blood but rather from the incapacity of the sinner who is indisposed to receiving benefit by it because he tramples it under his feet Hence also we have ground of Incouragement in our access to the Throne of Grace and hope of our entrance into heaven at last There 's nothing which does more dishearten men in their coming into a great mans presence than guilt and obnoxiousness to him this makes them that they cannot with boldness ask any thing of him And so it is with men towards God Now by the blood of Christ this obstruction is taken off from them And they may come boldly into the presence of God expecting any thing from him And so the Apostle reasons in Heb. 10.19 c. Having therefore Brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an high Priest over the house of God let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water And so Heb. 4.16 Let us therefore come boldly c. Lastly Seeing we have so much benefit as we have heard by the Blood of Christs we should in a special manner take heed of sinning against it If the blood of Abel being wronged cried so fearfully and if the blood of Zacharias had revenge annext unto it what may we then think of the Blood of the Lord Jesus Christ surely those that trespass upon this shall not be innocent This is done divers ways and especially by neglecting the gracious offers and tenders of the Gospel and that mercy which is exhibited unto us in this Blood It is a great sinning against it and injury which is offered unto it and when it comes to the highth of it it is a counting of the blood of the Covenant an unholy thing So likewise returning to the lusts of our former ignorance it is a sinning against this Blood And therefore does the Apostle Peter upon this ground dehort us from it in 1 Pet. 1.14 19 c. As obedient children not fashioning your selves according to the former lusts in your ignorance Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by Tradition from your fathers but with the precious blood of Christ as of a lamb without blemish and without spot Who was fore-ordained c. To this we may add an unworthy receiving of the Sacrament of the Lords Supper Those that sin thus they sin against the Blood of Christ in which he has washed them from their sins And so the Apostle expresly tells us in 2 Cor. 11.27 Whosoever shall eat this Bread and drink this Cup of the Lord unworthily he shall be guilty of the Body and Blood of the Lord. And so much may be spoken of this passage in its absolute consideration as it is the expression of a Christians priviledg which is to be washed from his sins in Christs Blood Now further we may also look upon it Relatively and in connexion with the words before where it is said That he hath loved us And so it is an expression to us of Christs affection Christ hath herein indeed shewn that he hath loved us That he hath shed his blood for us Who loved us and gave himself for us c. Gal. 2.20 As it lyes here in the Text we may take it under several inlargements and amplifications degrees and proceedings of it First In his Death it self he shewed his love to us in that and that 's implied in his blood It was not only the blood of his finger but the blood of his heart his very life went with it It is the very Position of our Saviour himself in Joh. 15.13 Greater love hath no man than this That a man should lay down his life for his friends Now this is that which he has done for us and is hereby signified unto us He has laid down his life he has shed his very heart-blood for our sakes Thus Rom. 5.6 When we were without strength in due time Christ died for us And herein he is said to have commended his love unto us in the eighth verse of the same Chapter That 's a great proof of love when men are willing to part with that for any one which is dearest and most accountable now such of all other things is life and yet this did Christ part with for his Church The good shepherd giveth his life for his sheep and this good shepherd is Christ as himself there tells us in Joh. 10.11 And so again in 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us Where we have two things observable of us First That Christ who there by the way is called God did lay down his life for us And secondly That his doing so was a special Argument of his love towards us as indeed it was That 's the first step of inlargement which is here considerable of us Secondly In the manner of his Death there was his love also in that And this likewise implied in the word blood which does denote some violence in it a cruel and painful death the death of the Cross and the blood of the Cross as it is called Col. 1.20 Phil. 2.8 This was that which Christ endured for us which made his love so much the more There are differences and several kinds of death wherein one exceeds another
or longings after it such as these they do shew themselves to be very far from spiritual thirst which is here offered unto us Thirst it is a desire with some earnestness and vehemency and unsatiableness which is in it as David Oh that one would give me of the water of Bethlehem to drink when he longed for it And Sampson though otherwise a strong man he was ready to die and perish for thirst even so is there likewise the same proportionable impetuousness in Grace as that nothing will satisfie it but a greater measure and degree of it self and of Christ himself who is the giver of it As the Hart panteth after the water-brooks so panteth my soul after thee O God My soul thirsteth for God for the living God O when shall I come and appear before God Psal 42.1 2. And so Psal 63.1 My soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Where thirsting is explain'd by longing as pertinent to it And so I have done also with the second General part of the Text which is the Invitation of access or seasonable Application in these words And let him that is athirst come The third and last is the Intimation of acceptance or grateful entertainment in those And whosoever will let him take the water of life freely Wherein again we have three Branches more First The benefit mentioned and that is the water of life Secondly The persons to whom this benefit is offered and that is whosoever will Thirdly The offer it self let him take of it freely For the first The benefit here mentioned it is the water of life whereby we are in a word to understand the Grace of Christ according to the full latitude and extent of it whether the Grace of Justification in the pardon and forgiveness of sin or the Grace of Sanctification in the purging and washing away of sin or the Grace of Assurance in the comfort and peace of conscience either of these are implied in this expression which we have here before us and indeed all together This water of life it is the Grace of Christ with all the appurtenances that belong unto it and means that make way for it and effects which are consequent of it It is Grace and Glory both Grace as it tends to Glory and Glory as it follows upon Grace The gift of God is eternal life both in the end and in the means and this is the water of life which is here offered and propounded unto us for our receiving of it Thus it is if we take it generally and at large But if we take it more particularly and as limited and restrained so the Scripture it self is herein its own best interpreter as we have it plainly declared unto us in Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water This says St. John he spake of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because that Jesus was not yet glorified So then according to this reckoning the water of life should be nothing else but the Spirit of God in the Gifts and Graces of it which indeed not excluding the other is that which is here chiefly and principally to be understood by us That reconciliation which is purchased by Christ but received and applied by Faith which is a fruit and work of the Spirit and Holy Ghost in us as all other Graces are besides and so fitly and properly exprest by living water There are two words in this Metaphor to be observed and taken notice of by us the Principal and the Accessary the Principal that is water the accessary that is the water of life and the Grace of Christ it holds its resemblance and correspondency to both First It has a resemblance to water and accordingly is compared hereunto both in this Text and other places of Scripture in regard of that Analogy and proportion which it bears thereunto in sundry particulars Look what water is as to the necessities and supplies of our humane and natural life the same is the Grace of Christ as to our Divine and Spiritual We may take it in these following instances as a taste of the rest First For purifying and cleansing Water it is eminent for that and so is the Grace of Christ for the taking away of the several spots and defilements and pollutions of sin Thus Eph. 5.25 26. it is said of Christ that he gave himself for his Church that he might sanctifie it and cleanse it with the washing of water by the word So Heb. 10.22 Let us draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Grace of Christ is a spiritual Bath wherein the whole man of a Christian both outward and inward is purified and cleansed Secondly For cooling and refrigeration and quenching of thirst it is compared to water for that likewise This Grace of Christ as abating the heat of lust and allaying the terrors of conscience and extinguishing of the fiery darts of the devil as the Apostle calls them Thirdly For increase and fructification Water it makes plants to grow and flourish and sprout up and so does the Grace of God such persons as are endued with it They shall grow as the Lilly and cast forth their roots as Lebanon their branches shall spread and their beauty shall be as the Olive-tree and their smell as Lebanon as it s in Hos 14.5 Fourthly and lastly Grace is compared to water in its manner of operation as namely that it so runs as that it is always joyn'd unto its Principle Sic fluit ut semper sit conjunct a suo principio It is an Observation upon it out of Austin and so Grace in a Christian it so flows as that it always knits and conjoyns him to Christ Of his fulness we all receive and grace for grace as the Evangelist has it John 1.16 And then the ascent of it is answerable to the descent of it even so is it likewise with Grace which as it first of all comes from God so it carries us up again to him That 's the first part of this resemblance as Grace is compared to water for the Principal The second is as it is compared to the water of life for the accessary and the advancement of it Thus it is frequently call'd in Scripture living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This it is by way of Eminency as that which does tend to life in the scope and drift of it as also does end in life as the effect and that which follows upon it Indeed every thing which belongs to salvation it is usually in Scripture exprest and fet forth by life The word of life and the bread of life and the crown of life c. And so here now the
world that I should bear witness to the truth Joh. 18.37 Even so may every one say besides For this end was I born and for this cause came I into the world that I should live according to the truth The consideration of this Point may be thus far useful to us First to teach us where especially to spend our chiefest thoughts and endeavours And that is upon this one thing which is so needful and necessary for us as we have heard it is We see here where to begin and fasten our studies First to take care of necessaries before we take care of superfluities It 's mens practice in other matters and it should be more especially so here in this We count him to be a mad-man in reference to the world who looks after flowers and pictures and musick and such things as these and in the mean time suffers himself to starve and want bread Even such a kind of mad-man is he who spends all his thoughts and time upon these outward things here below and in the mean time neglects Heaven and the salvation of his own soul Such a mad-man was he in the Gospel Luke 12.20 who laid up much goods for many years but never thought what would become of this and therefore God calls him fool for it as he very well might and tells him his following doom Thou fool this night thy soul shall be taken away from thee and then whose shall these things be which thou hast provided Certainly if there be but one thing necessary it is the greatest folly and madness that can be to neglect that of all other and such as we should especially take heed that we be not guilty of it And yet if we look abroad into the world how many shall we find to be guilty in this particular and how few careful of the contrary It is a sad and woful thing to consider what a general Atheism abounds almost in every place men live as if they had no souls to save or as if there were no such thing as salvation belonging unto them Religion is the least of their care or those things which may any way tend to the promoting of it Instead of being the one thing necessary it is with them the one thing superfluous and they think there 's the least need of it of any thing else in the World therefore it is that they so much slight it and contemn it and scoff at it and at those which do any thing mind it or regard it and look after it which themselves neglect to do That time which men should spend upon their souls they spend upon their lusts and upon their vanities and such things as tend to their utter ruine and eternal destruction So far are they from minding those things which are of better and higher concernment Well There 's a time a coming when things will appear in another kind of view than now they do when this one thing needful will appear to be needful indeed And our Saviour will justify and make good this his sentence and declaration about it when Grace shall be esteemed above all the world besides and those accounted the wisest persons who have got the greatest stock of it aforehand and have treasured it up unto themselves and therefore we should accordingly be perswaded to think and judg of it As there 's a truth in the Doctrine it self that this one thing is needful so we should for our part be convinced of the necessity of it in our own minds that from thence we may be drawn to pursue it and follow after it The reason why most men do no more regard these things than indeed they do is because they do not think them to be so needful as indeed they are They think there 's no such great matter in them as Ministers and Preachers would perswade Who hath believed our report Now therefore this is that which in the first place we should work our selves unto an apprehension of the necessity of Religion The way hereunto is first of all to get a spiritual savour and relish and appetite in us what makes men to think meat to be needful but because their stomachs call for it from them and their mouths crave it at their hands as Solomon speaks And so what is that which makes men to think Grace to be necessary It is because they have gracious dispositions in them which accordingly we must labour for This will make us with the Prophet David to think the word of God to be to us as our necessary and appointed food He that has a principle of spiritual life in him he can no more be without the Ordinances and means of spiritual nourishment than he that has natural life in him can be without bread and natural food The one will be as needful as the other with such persons as are proportionably affected and disposed unto them there being the same ground and reason for either and so likewise which is pertinent hereunto look upon things in their order and connexion and subordination and in reference to their particular ends See how Grace and Glory are linked and tied together and subordinate and subservient to each other how a man must have another kind of life when this life is gone and so we shall see how this one thing is needful and shall be perswaded the more to seek after it Secondly Labour to be convinced of the vanity and insufficiency of the creature This will make us to think one thing necessary that is Religion and nothing else For it may be we think it necessary but other things as necessary as that and this divides our cares about it Nay but nothing to speak of is needful and necessary but this as will appear from the vanity of the creature All these things here below they perish in their using The world passeth away and both the lust and the fashions of it as we have it from the testimony of two Apostles together in Scripture The creature in some conditions especially can do us no good at all at least which is able to satisfy us and give us content It cannot pacify a disquiet conscience it cannot heal a broken heart or a wounded spirit it cannot settle a mind troubled and perplext with the sight of sin This nothing can do but the Blood of Christ sprinkled upon the conscience and the testimony of God's love in them applyed by his Spirit which in part makes up this one thing here in the Text. Thirdly Get our hearts freed from those lusts and corruptions which are in them and are apt to prevail over them that 's another way to make us to mind this one thing necessary What was that which made Martha here in this Scripture to neglect the word of Christ why it was because she was a little too much addicted to the world and her secular affairs And so what was that which made the young rich man in the Gospel to despise
tables of the heart Those souls and consciences which it has pleased God to bring home to himself by the labours of his servants in the Ministry they are a manifestation of the Ministry it self and an approbation of them in it insomuch as they need no other Testimony but that to be given unto him This is that which does advance God's Ordinance more than any thing else and makes it such as it is to wit the efficacy and success of it that it does effect such great matters as indeed it does Casts down imaginations to every high thing that exalts it self against the knowledg of God and brings into captivity every thought to the obedience of Christ 2 Cor. 10.5 And so Act. 26.18 It is said to open mens eyes to turn them form darkness to light and from the power of Satan to God This efficacy of it we may take notice of in divers examples First In Christ himself when he Preached to those which were going to Emaus Did not our hearts burn within us when he opened to us the Scriptures Luk. 25.2 And so it has been likewise with his sevants in the Ministry As Peter Preaching to the Jews when they heard these things they were pricked in their hearts And so Lydia and the Jaylor in the Acts ye see how effectual the Apostle Paul's Ministry was to operate and work upon them he was made manifest in their consciences Thus is it likewise with many others besides if they would consider it and reflect upon it They might find how the Ministry has been ratified and confirmed even in their own hearts which if ever they had any good or any thing tending unto good wrought in them it has been occasionally from such means as these are which have been used unto them God has sanctified this Ordinance as a meants to beget faith in the heart and to draw men so much the nearer to Christ I have begotten you through the Gospel says this Apostle to these Corinthians in 1 Cor. 4.15 Thus are we manifest in your consciences in a way of efficacy The second is in a way of Conviction or Approbation We are made manifest in your consciences that is indeed we are made manifest to you your consciences do bear witness with us This is that which the Apostle here signifies and he understands it both in reference to Doctrine and Conversation which were both of them so powerful in them as that they had nothing to say against them but were even from their own consciences forced to own and acknowledg them and thereby to give testimony unto them This is now the advantage of all such as are careful to do their duty and to approve themselves first to God and to be made manifest to him that they shall have the consciences of men also closing and complying with them as the Apotle Paul here says to them We are made manifest in your consciences This was ture whether spoken of all the Corinthians at large or else of those only which were godly and faithful amongst them which were true Believers It was true of both as 2 Cor. 4.2 By manifestation of the truth commending our selves to every mans conscience in the sight of God First of the Corinthians at large yea of those which were naught amongst them It was true of them that St. Paul and the rest of the Apostles were made manifest in their consciences and so are all good Ministers in the consciences of such-like men they are made manifest in them and they are made manifest to them so as they shall have nothing to say against them And so likewise were all good men in what rank or condition soever This is the priviledg of Goodness that it shall have mens consciences where it has not their affections Though they love it not yet they shall inwardly like it and in their hearts secretly approve it and set their seals unto it There 's many a man in the world whom when a Minister reproves that sin which he is guilty of in particular and lays open the vileness of it to him though he hates the reprover yet the reproof it self sticks by him he knows it to be so indeed as the Preacher tells him his heart says Amen unto it This is to be made manifest in the conscience And it is that I say which falls out in the consciences even of the worst men that are As Herod though he loved not Johm Baptist yet he reverenced him and in his heart did admire him This as much as any thing is a great incouragement to us in our work the work of the Ministry that where we keep to that which is our business we go upon sure grounds and though men perhaps in a bravery and because they will not seem to own their own miscarriages they may prehaps speak neglectfully and contemptibly of the business when any sin is laid close unto them yet we know we are made manifest to their consciences which do speak the same things unto them even in their own breasts which we do to their outward ears Those that believe not are convinced and judged the secrets of their hearts are made manifest and they will report God is in your of a truth 1 Cor. 14.24 25. But then secondly if ye take this your consciences a little more strictly restraining it to true Believers and those amongst these Corinthians which were faithful and godly persons then it was in full force and is the more clear and out of doubt that St. Paul and the rest were made manifest in their consciences indeed Howsoever others may think of us yet those which are faithful will approve us and close with us in these Dispensations There 's none which are the Ministers of Christ but they approve of the Ministers of Christ and subscribe to that which comes from them in the name of Christ more abundantly to you-wards 2 Cor. 9.11 12. In your consciences especially in whosoevers else besides If by consciences we mean mens hearts and affections and inward embracements so we do not look to be manisested Some kind of men such persons as live by their lusts and walk in vain and unwarrantable courses these will be sure to speak against Ministers because they speak against them and cross them and contradict them in their main purpose and design The Ministers of Satan will never love the Ministers of Christ we do not expect it nor we do desire it It is a thing not to be thought of or lookt for from them yea but those which have any work of Gods grace wrought in their hearts we are sure to have them to own us and to acknowledg us and to concur with us We are made manifest in your consciences says the Apostle that is in the consciences of you which are believing Corinthians And when I say here we and the Apostle before me I do not mean it so much of the persons as indeed of the calling or of the persons
but are helpers of your joy Dominion over your Faith What 's that that is Power over your consciences and authority to require any thing of you to be entertained by you as matter of Faith upon our own account This is that we have not it is beyond the limits and extent of our office we cannot do it much less therefore can any one else If there were ever any in all the world which might challenge this priviledg to themselves there were none which had more reason to do it than St. Paul and his fellow-Apostles But we see here how they disclaim both in one place and another and look upon it as more than they could do God had committed no such power or authority unto them And so secondly as for matter of Doctrine so for matter of Censure likewise The Ministerial Authority is bounded and limited here likewise even to Justice and Equity and Truth and Edification against which itis lawful for them to do nothing even in this neither That Power which is in the Church and the Ministers of it for the restraining and curbing of offenders it is not a wild loose and arbitrary business to be carried on by will and pleasure and lust but it is a thing which is to be regulated by reason and wisdom and respect had to the good and benefit of the persons themselves to whom it is administred This may therefore First of all serve as a good discovery of the Truth of any Ministry and the Authority of it whatsoever it be If it be such as is of God and be truly given of him then consider how far forth it keeps close to this present rule which we have now before us Whether as to matter of Doctrine it be the Ministry only of Truth or whether as to matter of censure it be the dispensation only of Righteousness and Christian benefit and Edification if it be not it is no such Power as is derived from God and bestowed upon the true Ministers of Christ And here the Papists among some others especially do fall most sadly under this censure They talk very much of their Authority and the Power committed unto them whichthey would make to be little less than Apostolical both for Doctrine and Discipline But what is the end whereunto it is carried And what is the manner wherein it is dispenst This were well to be inquired into by them Where they will find that it is very far short of this rule of the Apostle here before us They have great words sometimes in their mouths usurping the words of Christ to his Apostles and of the Apostles to those who were under them He that heareth you heareth me and he that despiseth you despiseth me c. Luk. 10.16 And again Obey them thathave the rule over you c. Heb. 13.8 And in the mean time under this pretence exercise all kind of tyranny over the souls of Gods People being not for the Truth but against it and profest and sworn Enemies to it and to the professors of it What with their Doctrine of implicit faith and blind obedience which they require and exact from those whom they have inthral'd unto them there is little remainder or footsteps of the true Power and Authority of Christs Apostles abiding amongst them but are hereby very much discarded and excluded from it Secondly Here is that also which may serve to draw and perswade mens minds to yield and submit themselves to the true Ordinance of God in the right exercise and administration of it We see what good ground there is for submitting to the Ministry of Christ and closing with it Forasmuch as in the true nature of it considered in it self and according to Gods own institution however sometimes it may be abased and perverted by men it is for edification and not for destruction not for mens hurt or prejudice but their advantage as the Apostle would here insinuate to these Corinthians for their greater encouragement and to perswade them to yield hereunto that ye may not says he be frighted at it it is not our own interest but yours not ours who dispense it it 's no great matter what becomes of us as whether we should appear approved or no but rather yours towards whom it is dispenst that ye should do that which is honest though we be as reprobate For we can do nothing against the Truth but for the Truth that 's the first limitation of this Power Limitatio potestatis of the power as considered abstractly in the office and Ministry it self The second is Limitatio potentiae of the power considered concretely in reference to himself and fellow-Ministers who were now the subjects of this Power and Authority as at this time residing in them And so these words we cannot are to be taken not only de jure but de facto as we have no authority to the contrary so neither have we any disposition we are otherwise minded and principled in our selves This notion of the words hath been already in part toucht upon by us in the general handling of them But here further it may be taken notice of by us as to this particular restriction and application an so there is this in it That good and faithful Ministers they can allow themselves no further in any exercise of their Ministerial Authority whether of Doctrine or censure than as may consist with the good of Gos people and Religion and Christianity it self this is likewise in this expression We can do nothing against the truth but for the truth This is that which the Apostle expresses sometimes in other places as 2 Cor. 12.19 We speak before God in Christ but we do all things dearly beloved for your edifying So 1 Thes 2.6 7 c. Nor of men sought we glory neither of you nor yetof others when we might have been burthensome as the Apostles of Christ or used authority but we were gentle among you even as a nurse cherisheth her children And so 1 Cor. 9.12 Nevertheless we have not used this power but suffer all things lest we should hinder the Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should put any obstruction to it This is that which is the great care and business of the faithful servants of Christ and which has a command upon them And this is a very good pattern and example to us to be followed by us We see here also what we should be careful of for our particulars What should move us and act us in our Ministry and what should curb and restrain us where any thing may further and promote the good of the Church and the success of the Gospel and be for the Truth there we should follow it an prosecute it all we can Again on the other side whatever may prove to the contrary and be an hinderance and impediment thereunto that we should be shy and wary of we should not stretch our selves beyond our measure and rule and line in
their humours Reason is a special light which God has set up in the soul of man for the guiding and governing of it and so far forth as it is appliable to Religion it is to be observed from us and the deviation from it is humour considerable in sundry particulars First Envy There 's no approving of a mans work to that which will be sure to take from it as much as it can He that thinks much of that which any man has will never think well of that which any man does nor 't is no great matter whether he does or no. Envy it commonly diminishes from anothers excellency as it inlarges anothers infirmity where it spies any weaknesses it makes them more where any graces it makes them less or rather none at all and in that regard an incompetent judg of any work that is to be approved unto it Secondly Prejudice and setled disaffection to any mans person This is as ill a Judg as the Other where men have once taken up a resolution to dislike whatever such a man does it is an endless and fruitless labour to go about to approve his work unto them which be it as good as possibly can be will be sure always to undergo some censure and misconstruction Thirdly Peculiar interests and self love Those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we use to speak that do addict themselves absolutely and indefinitely to such a particular way they will be sure to approve of nothing but in order and reference to that way and so far forth as may consist with it especially where they have any benesit or advantage coming to them by it In these and such-like cases and circumstances there 's no approving of mens works to others which must be to their reasons not to their humours Secondly To their Graces not to their Corruptions or lusts for evil men we are to approve our selves to them so far forth as they have any reliques and remainders of common Goodness and Morality in them not to their vile and inordinate affections and for good men we are to approve our selves to the Principles of Goodness in them and so far forth as so considered and so alone where they depart from these we are to be shy of satisfying of them Thus taking both together as we should do we should approve our works to all men indefinitely and commend our selves to every mans conscience in the sight of God as the Apostle speaks 2 Cor. 4.2 And further We should be careful so to order and handle the business that we may be approved more and more This is the property and peculiar disposition of a godly person As for worldly men their actions are oftentimes pretty fair and plausible at top or at the first view of them but if ye do but a little examine them and prove them and inquire into them ye shall find a great deal of naughtiness and rottenness in them But now on the other side 2 good Christian the further ye search him the better ye like him and though his actions perhaps some of them may not be so clear in the first apprehension yet upon better consideration they do appear indeed to be that which they are and have abundance of satisfaction in them As even the works of Gods own Providence they are not so clear and obvious at first though in conclusion there 's no exception against them What I do thou knowest not now but thon shalt know bereaster as our Saviour spake to Peter And that 's the second sort of persons whom we ate to approve our works unto namely to men The third and last is to our selves Let every man prove his own work that is let every man do that which is approvable to his own mind This for the right understanding of it may admit of a various explication with which we are to take it Firft Sensu positivo Every man must approve his own work that is every one must be very well satisfied in his own mind and judgment and conscience as to that which is done by him Becauso as the Apostle elsewhere tells us whatsoever is not of faith is sin Rom. 14.23 Therefore every man must be fully perswaded in his own mind in the 5th verse of the same Chapter it is not lawful for any man to do any thing with a doubting conscience and not clear in him Secondly Sensu Negativo Let every man approve his own work it does imply not only to do nothing besides conscience but like wise especially to do nothing against it as not there where we doubt so especially not there neither where we are perswaded and convinced of the contrary though the thing should be right which is done yet such an one sins in doing of it Every man must approve his own work in his own conscience it is not what others may judg lawful let their conditions and qualifications be what they will be but every one must be approved to himself that he may have rejoycing in himself he must have approbation in himself as an happy means and occasion of that rejoycing as follows aftewrards in the Text. Thirdly Let every man approve his own work it is to be taken both Antecedently and consequently Antecedently before he undertakes it and ventues upon it and consequently after that he hath done it and set himself to it we should labor upon warrantable Considerations to allow our actions in our own breast Lastly Not only comparatively but absolutely not only by comparing himself with others that are faulty and full of defects but by considering himself abstractly in himself and in reference to the rule And this sense seems again to be aimed at in that other part of the Text that follows And then shall be have rejoycing in himself alone and not in another There are many that all their comfort and rejoycing which they have to shew for themselves is still in reference to other men as the pharisee in the Gospel that they are not so bad as such and such but this will not serve the turn at another day no but what are they within their own compass And so we have the second Particular considerable in this first General viz. The act to prove or approve The third and last is the subject of this Act in reference to its object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man This it is to be taken both indefinitely and like wise di stinctly First Indefinitely without any exception or exemption This duty of proving our own work in either sense which I have given of it as to discovery or approbation it does not lye only upon some particular persons but does indiffercutly respect all First Because every one is subject to iniscarriage And secondly Because every one is lyable to account First Every one is subject to miscarriage there 's no man but may be mistaken and therefore every one had need to try his work and to see whether he be not so
blood of Christ hath that power and efficacy with it as to cleanse all such persons as are truly members of him from all their sins The blood of Jesus Christ cleanseth us from all sin as it is also 1 Joh. 1.7 For the better opening of this Point we must know that there is a double benefit which we do partake of from the Blood of Christ the one is the benefit of Justification as to the taking away of the guilt of sin and the other is the benefit of Sanctification as to the taking away of the power and dominion And each of these are here included in this expression First He hath washed us from our sins in his blood that is he hath freed us from the guilt of our sins in point of Justification Christs blood it is available to this purpose And so the Scripture signifies to us in sundry Texts of it as Ephes 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace And Rom. 5.9 Being justified by his blood we shall be saved from wrath through him And Col. 1.20 He hath made peace through the blood of his Cross Where the pardon and forgiveness of our sins is still attributed to his blood Now there 's a twofold Ground which may be â—â—gn'd hereof unto us First The Dignity of the 〈◊〉 which he did sustain who was the Son of 〈◊〉 and so the blood even of God himself though not of the Godhead According to that in Act. 20.28 where it is said that God hath redeemed his Church with his own blood The blood of such an excellent person must needs be infinitely meritorious and have a wonderful efficacy with it for the taking away of any guilt whatsoever Secondly From the Relation to the Persons whom he does represent as it was the blood of him that was God so of him that was man likewise having taken our nature upon him and received it into the Union of his Divine Person and therefore it was so far forth our blood likewise and was as much as if we had shed it in our own persons because Christ was a publick person appointed by God in our behalf in the work of Redemption and stood upon the Cross in the room of all his Elect through Gods acceptation of him He bare the sin of many and made intercession for the transgressors Isa 53. ult Thus hath he washed us from our sins that is from the guilt of them in point of Justification But secondly From the filth and stains of them also in point of Sanctification sin besides the guilt of it it leaves a stain and defilement behind it which does pollute the souls of such persons as are guilty of it Now the blood of Christ it washes off this also from that power and efficacy which is in it It not only pacifies but purges the Conscience And so the Scripture also expresses it as Heb. 9.11 14. If the blood of Bulls and of Goats and the ashes of an heifer sprinkling the unclean sanctifies to the purifying of the flesh 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 The blood of Christ hath merited the Spirit of God for the sanctification of all his Elect and so is said to sanctifie them When it is said here That we are washed from our sins in Christs blood this must be taken by a synecdoche of the part for the whole By his blood we are not only to understand that blood of his which was shed upon the Cross but his whole Passion with all the circumstances and attendances upon it Yea indeed his whole obedience whether active or passive but his blood is here named as that which was indeed the complement and perfection of all the rest as also wherein the Legal Types are all accomplished as the Apostle intimates to us in Heb. 9.22 Almost all things are by the Law purged with blood and without shedding of blood is no remission The Improvement of this Point to our selves may be drawn forth into a various Application First It may serve as a discovery to us of the grievous and heinous nature of sin which had need of such a remedy as this to be used for the removal of it We may see the greatness and desperateness of the disease in the nature and quality of the physick which is given for it and that is no other and no less than the precious blood of the Son of God himself Sin it is a bloody business and the Church she is Sponsa sanguinum she is a spouse of blood as Zipporah said once to Moses And we see upon what occasion she is so namely from sin Therefore we should hence learn to abhor it and to detest it and to be shy and afraid of it We know how it was with David in regard of the water of Bethlehem which was purchased for him but by the hazard of mens lives he would not drink it though he longed for it because it was the price of blood 2 Sam. 23.17 Is not this the blood of the men that went in jeopardy of their lives Even so should we say when we are tempted to the commission of any sin Is not this the blood even of the Son of God himself which he was put to shed upon occasion of it There are many profane and atheistical persons in the world which make nothing at all of sin no not of the greatest and grossest that are think it but a trivial business and a matter of sport Fools make a mock of sin as Solomon tells us Now let such persons as these but consider with themselves what it cost as it is here exhibited to us that so accordingly they may rightly judg of it and be perswaded of it and accordingly be taken off from yielding unto it Suppose a man had such a disease or distemper upon him as nothing would cure but the heart-blood of some near relation would it not very nearly and closely affect him and how much then should men be affected with their sins which nothing else could expiate but the blood of Christ himself Secondly Here 's matter of comfort and encouragement also to the servants of God in all the troubles and upbraidings of Conscience and of Satan setting in with it that here 's a remedy and help for them Here 's a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness as it is Zach. 13.1 even the fountain of the blood of Christ which is able to cleanse us Therefore let us go to this fountain and let us bathe and wash our selves in this blood by the exercise of the Grace of Faith in us and let us not be discouraged Remember what the Apostle Paul tells us to this purpose Rom. 3.25 How that God hath set forth Christ to be a
read these their doom in Mark 8.38 Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with the holy Angels Mark not only ashamed of me but ashamed of my words that is of my Doctine and Truth and the profession of it He that 's ashamed of these of him also will Christ be ashamed when he will wish to be owned by him Again Others there are who though they own Truth yet will do little for it as to the defence and preservation of it though as a ravish't Virgin it crys out for their aid and relief yet they refuse to be helpful to it but are content to see it even undone before their eyes There are few which have tender bowels towards truth or active hands for the promoting of it Now this is that which the Apostle takes upon him here in this Text in the behalf not only of himself but also of his fellow-labourers and brethren that they were such as did not only declare all actings against it but close with all opportunities for it Not any thing against the Truth but for the Truth Nay further which seems also to be included their necessary inclinations hereunto for so we must likewise take it We can do nothing against the Truth but for the Truth that is we cannot but do for the Truth as there 's an Impotency to opposition so there 's an impotency likewise to neutrality and remisness and indifferency of spirit According to that of the Apostles Peter and John in their reply to the Priests and Elders which prohibits them to Preach any more in the Name of Jesus We cannot but speak the things which we have seen and heard Act. 4.20 This is the temper of a gracious heart that it 's all inflamed with a love to Truth and cannot as there 's occasion and opportunity administred to it but express and shew it self for it as it was sometimes with the Prophet Jeremy Jer. 20.9 His word was in his heart as a burning-fire shut up in his bones he was weary with forbearing and could not stay or as it was with the Apostle Paul when he came sometime to Athens and saw the City wholly given to Idolatry It is said his spirit was stirred in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was put as it were into a Fit of a Feaver through his zeal and ardency of affection upon that occasion This has been the condition of Gods Servants in such cases as these are as we may see especially in the story of the Martyrs they could not withhold but they must shew themselves for truth sometimes even in the greatest dangers and hazards which were incident unto them from that rooting and settlement and foundation which it had in their hearts But so much for that and so I have done with the Affirmative Proposition likewise But for the Truth And now that I have seemed to go through the whole Text. I might very well begin it again and make a new Sermon upon it For the Truth of it is we are not yet come to the point nor to the scope of the Holy Ghost in this place We have hitherto handled the words absolutely and in the general notion of them but there is a Relative Consideration of them which is to be observed and taken notice of by us which is yet behind and intimated in the Connexive for as to the joyning of this Verse and the former both together and to make them dependant upon one another he had said in the Verse before Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates Now he adds For we cannot c. He speaks it of the exercise of his ministerial authority amongst them which he signifies to be in him not for himself so much as for them nor for his own respect and advancement but for the glory of God the good of the Church and the advancement of the Truth which is chiefly and especially and principally regarded by him And therefore if at any time he were more sharp and severe with them whether in the reproving or punishing of offenders he did still desire herein to approve himself as one that aimed at Justice and Piety and Vertue in that Administration as the main ground and end for which that Power was indeed bestowed upon him This is the proper and genuine and direct sense of these words as they here lye before us We can do nothing against the Truth but for the Truth which are nothing else but a limitation of the Apostolical and Ministerial Power And that again twofold First As considered in the office and Ministry it self And secondly As considered in the persons namely himself and his fellow-Apostles and Ministers which were then the subjects of it For the first viz. The office and Ministry it self There is here in these words a limitation fastened upon that whiles it is said We can do nothing c. and thereby signified thus much That Ministerial Authority is not extended beyond Christian Edification The Apostles could do nothing but what was consonant and consistent with Religiou whether consider'd in the Doctrine of it or the practice This is that which is here exhibited to us and it is agreeable likewise to other places of Scripture as in 2 Cor. 10.8 For though I should boast more of our Authority which the Lora hath given us for edification and not for your destruction This was the end for which that Authority which he had was ordained and whereunto it did tend not destruction but edification so 1 Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods Heritage or over ruling your several lots and divisions but as ensamples to the flock that is not for our own private advantage but for the good and benefit of the Church This is true as to either parts of the Ministry whether of Doctrine or Censure First If we take it of Doctrine that is limited and bounded by this Ministers they have a Didactical Authority and authority of teaching God has committed this unto them and to them alone there 's none have authority of dispensing the Mysteries of Faith and Religion but those only who are especially called and designed thereunto But yet this Authority even to such and such persons it is limited and restrained to the Truth We can here do nothing against the Truth but for the Truth Ministers have not power to impose any Doctrine or Maxim whatsoever upon the people to be believed by them but what is agreeable to the Word of God and the Will of God laid down in the Scripture they may not make any new Article of Faith or require assent unto it Thus we have it also in 2 Cor. 1. 24. Not that we have dominion over your faith