determine in the case I answer 'T is meant of both Christs love to us and our love to Christ but principally of the love of God in Christ to us First the object us 't is we are in danger to be separated Secondly The word separate also noteth it to separate us from our own love to Christ is an harsh phrase Thirdly 'T is said v. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us And again The love of God which is in Christ Jesus our Lord v. 34. Which is most properly spoken of Gods love to us but this is not exclusive of our love to him but comprehendeth it rather therefore 't is a mutual love the Apostle speaketh of his love as the cause of ours for we love because he loved us first the comfort is not so great that we love him as that he loveth us and the stability of our love dependeth on his 2. The evils enumerated here are seven kinds of external affliction under which all the rest are comprehended 1. Tribulation whereby is meant common affliction which doth not amount to death any thing which presseth or pincheth us disgrace fines stripes imprisonment banishment at large 2. Distress When there is no shifting nor way of escape left us but we are brought into such straits as we know not which way to turn but are at our wits ends and know not how to escape but must submit to the will of our enemies 3. Persecution When not only cast out but pursued from place to place as David by Saul 1 Sam. 26.20 For the king of Israel is come out to seek a flea at when one doth hunt a partridg in the mountains And 2 Sam. 24.14 And David said unto God I am in a great strait Id genus hominum non inquiro inventos antem puniri oportere A law of Severus against the Christians 4. Famine when for fear of persecution they are forced to shun all Cities Towns Villages and places of resort and to lurk in deserts and places uninhabited where many times they suffer great extremity of hunger Heb. 11.38 They wandred in deserts and mountains and dens and caves of the earth 5. Nakedness When their cloaths were worn and spent so 't is said of those Heb. 11.37 They wandred about in sheeps skins and goats skins So the Apostle Paul 2 Cor. 11.27 In hunger cold and nakedness 1 Cor. 4.11 We hunger and tâ—irst and are nakâ—d 6. Peril by which â—e 〈…〉 dangers for even in their lurking places they had no safety Paul reckoneth 〈◊〉 perils 2. Cor. 11.26 In perils of water in perils of robbers in perils by mine own countrey-men in perils by the heathen in perils in the city in perils in the wilderness in perils in the sea in perils among false brethren And of the Christians of those times he he saithâ— They stood in jeopardy every hour 1 Cor. 15.20 7. The last is the sword Whereby he meaneth a violent death And here the Apostle stoppeth for all enemies can do no more than kill the body nor can we suffer more by them a sword may separate body and soul but it cannot separate us from the love of Christ and under sword are comprehended Axes Gibbets Fires Halters all sorts of violent deaths From the whole observe Doct. 1. That it is the usual portion of a Christian in the discharge of his duty to meet with many troâ—bles Doct. 2. That none of these can dissolve the union between them and Christ. First note That troubles are often the portion of Gods people the primitive Christians here spoken of are a sufficient instance First their troubles were for their number many Psal. 34.19 Many are the troubles of the righteous Secondly For their kinds divers Christians by the unthankful world are exposed to sundry evils and molestations sometimes they are assaulted by want and shame by fear and force by all present and possible evils Thirdly for their degree very grievous not only vexatious but destructive There is a gradation they molest them that 's tribulation they follow them close leave them no way of escape that 's distress if they remove still they worry them and follow them from place to place then 't is persecution that driveth to great necessities for food then 't is famine for raiment then 't is nakedness involveth them in sundry dangers then 't is peril yea sometimes they have power to reach life its self and then 't is sword Now shall we think that this was proper to that age only and that the first professors of Christianity were exposed to these sharp and grievous tryals that we might be totally excused from all kind of vexation and trouble No we must not indulge such tenderness and delicacy but must look for our tryals also The bad will ever hate the good the world is still set upon wickedness and worse rather than better by long continuance Certainly the world is the same that ever it was but considering in whose hands the government of the world is that raiseth wonder that he should permit it Therefore let us see the Reasons 1. That we may be conformed to our Head and pledg him in his bitter cup Jesus Christ was a man of sorrows and there would be a strange disproportion between Head and members if we should live altogether in honour and pleasure Col. 1.24 That I may fill up what is behind of the sufferings of Christ in my flesh There is Christ Personal and Christ Mystical the sufferings of Christ personal are compleat and there is nothing behind to be filled up but the sufferings of Christ Mystical are not perfect till every member have their allotted portion 't is an unseemly delicacy to be nice of carrying the Cross after Christ the Apostle counted the fellowship of his sufferings and conformity to his death an honour and priviledg to be bought at the dearest rates Phil. 3.10 All things should be dung and dross to gâ—in this experience and honour 2. God would have his people seen in their proper colours that they are a sort of people that love him above all that is dear and precious to them in the world and that they do not own Christ upon extrinsick and forreign motives that their example may be an help to promote mortification in the world therefore all his people shall be tried Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which God hath promised to them that love him And Rev. 2.10 Behold the devil shall cast some of you into prison that ye may be tryed 1 Pet. 1.7 That the tryal of your faith being much more precious than of gold that perisheth tho it be tried with fire might be found to praise and honour and glory at the appearing of Jesus Christ. God will try the foundation that men build upon and whether his people love him above all yea or no and teach the world to subordinate
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
bringeth forth sin Jam. 1.15 It hath produced its consummate act and discovered its self to the full 3. It bendeth and inclineth the heart to the thing loved Amor meus est pondus meum 〈◊〉 feror quocunque feror 'T is the vigorous bent of the Soul and it so bendeth and inclineth the Soul to the thing loved that it is fastened to it and cannot easily be separated from it We are brought under the power of what we love as the Apostle speaketh of the Creatures 1 Cor. 6.12 But I will not be brought under the power of any 'T is deaf to counsel in its measure 't is true of our love to Christ if we love him we will cleave to him A man is dispossessed of himself that hath lost the Dominion of himself as Sampson like a Child led by Dalilah So is a man ruled and governed by his love to Christ. 4. To a most kindly principle to do a thing for another out of love What is done out of love is not done out of slavish compulsion but good will Not an act of necessity but choice 1 John 5.3 This is love that we keep his Commandments and his Commandments are not grievous That 's bad ground that bringeth forth nothing unless it be forced Natural Conscience worketh by fear but Faith by love Love is not compelled but it worketh of it self sweetly kindly it taketh off all irksomness lessens difficulties facilitates all things and maketh them light and easie So as we serve God cheerfully Where love prevaileth let it be never so difficult it seemeth light and easie Seven years for Rachel seemed to Jacob as nothing made him bear the heat of the day and cold of the night Gen. 29.10 But where love is wanting all that is done seemeth too much 5. 'T is a most forcible compelling principle non persuadet sed cogit one glosseth the Text so It cometh with commanding intreaties reasoneth in such a powerful prevailing manner as it will have no denyal Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lâ—sts we should live soberly righteously and godly in the present World Nothing will 〈◊〉 your hearts to your work so much as love Lay what bands you will upon your selves if a temptation cometh you will break them as Sampson did his cords wherewith he was bound Promises Vows Covenants Resolutions former experiences of comfort when put to tryal all is as nothing to love But now let a mans love be gained to Christ that 's band enough quis legem dat amantibus major lex amor sibi est Love so far as love needeth no Penalties nor Laws nor Enforcements for it is a great Law to its self it hath within its bosom as deep obligations and ingagements to any thing that may please God as you can put upon it Indeed if there were not an opposite principle of averâ—eness this were enough but I speak of love as love fear and terror is a kind of external impulse that may drive a Soul to a duty but the inward impulse is love that will influence and over-rule the Soul and ingage it to please Christ if it beareth any mastery there 6. 'T is laborious it requireth great diligence to be faithful with Christ. Now love is that disposition which puts us upon labours this if any thing will keep a man to his work Heb. 6.10 God is not unrighteous to forget your work and labour of love And 1 Thes 1.3 Remembring without ceasing your work of Faith and labour of Love 'T is not an affection that can lye bashful and idle in the Soul So Revel 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love Till love be lost our first works are never left Our â—ord when he had work for Peter to do gageth his heart John 21.15 Simon Peter lovest thou me Love sets all a going 7. It dilateth and inlargeth the heart and so 't is liberal to the thing loved I will praise him yet more and more I will not serve the Lord with that which cost me nothing Other things will not go to the charge of obedience to God It will be at some cost for God and Christ and maketh us obey God against our own interest and carnal inclination It was against the hair but the young man deferred not to do the thing because he delighted in Jacobs Daughter Gen. 34 19. 8. 'T is an invincible and unconquerable affection Cant. 8.6 Love is strong as death â—ealousy is cruel as the grave The coals thereof are as the coals of fire which hath a most vehement flame Many waters cannot quench love Neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned There is a vehemency and an unconquerable constancy in love against and above all afflictions and above all worldly baits and profits The business is of whose love this is to be interpreted of Christs or ouâ—s If we understand it of Christs love then 't is really verified Christs love was as strong as death for he suffered death for us and overcame death for us he debased himself from the height of all Glory to the depth of all misery for our sakes Phil. 2.7 8. And 2 Cor. 8 9. Overcame all difficulties by the fervency of his love despising the cross and enduring the shame on the one hand Heb. 12.2 on the other refusing the offers of preferment Matth. 4.9 10. The Devil maketh an offer of all the World to Christ. Of ease Matth. 16.22 23. And Peter begun to rebuke him saying be it far from thee Lord. Of honour Matth. 27.40 43. Thou that destroyest the Temple and buildest it in three days save thy self if thou be the Son of God He trusted in God let him deliver him now if he will have him for he said I am the Son of God But is also verified of Christians in their measure who love not their lives to the death overcome all difficulties Acts 21.13 Willing to die at Jerusalem Indure all afflictions Psa. 44.17 All this is come upon us yet we have not forsaken thee And suffer the loss of all worldly comforts Matth. 19 27. Behold we have forsaken all and followed thee And Luke 14.26 If any man come to me and hate not Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple But rather I apply it to the latter for 't is rendred as a reason why they beg a room in his heart the love that presseth us is of such a Vehement Nature that it cannot be resisted no more than death or the grave or fire can be resisted Nothing else but Christ can quench it and satisfy it such a constraining power it hath that the persons that have it are led captive by it an ardent affection and love to Christ
A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. In Two PARTS The FIRST Containing XXVII SERMONS ON The Twenty Fifth CHAPTER of St. MATTHEW XLV ON The Seventeenth CHAPTER of St. IOHN AND XXIV ON The Sixth CHAPTER of the Epistle to the ROMANS PART II. Containing XLV SERMONS ON The Eighth Chapter of the Epistle to the ROMANS AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS WITH ALPHABETICAL TABLES To each Chapter of the PRINCIPAL MATTERS therein Contained LONDON Printed by J. Astwood for Jonathan Robinson at the Golden Lion in St. Paul's Church-yard MDC.LXXXIV TO THE RIGHT HONOURABLE WILLIAM Earl of Bedford BARON of THORNAVGH AND KNIGHT of the Most Noble Order of the GARTER My LORD IF the Soveraign Disposer of all things had continued the Life of the Author of the following SERMONS he had express'd his Thankfulness for your Real and Noble Favours by the Dedication of the best Fruits of his Studies to your Lordship But since it hath pleased God to remove him from the Church on Earth to the Church in Heaven I am desired by his most near surviving Relation to comply with his Intention by Inscribing your highly Honourable Name in the Frontispiece of this Work Your Lordships Esteem of the Author and most free Kindness plac'd him in an Eminent Station and how faithfully he discharged his Publick Ministry for those great and most worthy Ends the Glory of God and the Salvation of Souls as there is a full Testimony given by many sincere and understanding Persons of all Ranks that were the happy Partakers of it so it is evident to others by the several Volumes of most useful SERMONS Printed since his Decease These had been more Exact and worthy of your Lordships perusal if they had been publisht by himself But such as they are I doubt not but they will be very Acceptable for the heavenly Matter contained in them I shall not Record here the many excellent Vertues that are Conspicuous in your Lordship and truely adorn your Honour but I cannot forbear to mention the Foundation of them Sincere and Solid Piety so clearly discovered in a most Christian Deportment under your heavy Afflictions Surely that Reverence and meek Submission to the high and Holy Providence of God that humble Trust in his Mercy which so admirably appeared in your deep Distress was from the Divine Spirit whose glorious Attribute is The Comforter I shall Earnestly pray That God who turneth the shadow of Death into the Morning will be pleased alwayes to Support you with his Reviving Presence that he will guide you by his Counsel through this Afflicting World and bring you to his Glory I am My LORD Your Lordships very Humble and Obedient Servant WILLIAM BATES To the READER Christian Reader OVR blessed Lord calling the Multitude to some account of their so free and frequent motions in going to hear the first Gospel Preacher John the Baptist doth it in these terms Matth. 11.7 8. What went you out into the Wilderness to see A Reed shaken with the wind But what went ye out for to see A man cloathed in soft Rayment They that wear soft Cloathing are in Kings houses But what went ye out for to see A Prophet yea I say unto you and more than a Prophet V. 11. Verily I say unto you that amongst them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of God is greater than he Teaching us several things by that speech relating to the Religious action of hearing the Word and to a true Gospel Minister With reference to the former 1. That he that goeth out to hear ought in the first place to propound to himself a due End 2. That men may propose to themselves in such motions very false and undue Ends such as going to see Reeds shaken with the wind men cloathed with soft Rayment c. 3. That the true End men should propose to themselves should be not to hear a Philosopher or an Orator but a Prophet which term signifieth a Person revealing the Will of God for the signification of that term is not to be restrained to one onely from God revealing things to come but publishing the Divine Will whether relating to future things or things before revealed which is evident not only from the application of it to the Baptist but to any that will consider that Predictions of future Contingencies was the least part of any of the ancient Prophets work This is that true and more special End which every good man ought to propound to himself when he goeth to hear as a Religious action whose Object is not a meer sound which is the Object of hearing considered as a natural Act but of the joyful Sound Nor can there lye any Obligation upon any religiously to hear any thing but the will of God which a Discourse doth not cease to be by the addition of mans words for the Explanation or Application of any part of the divine Will by such as God hath betrusted with that Employment more than an Embassadors message ceaseth to be his Masters will because delivered in his own words thô to the Sense of his Instructions Which thing well digested would not only teach Ministers what and how to preach but the People also what and how to hear according to the direction of their Lord. If our End in hearing were to tickle our Ears with a Sound our Reason would guide us to hear such whose Language is as the voice of one that hath a Lovely Song and can play well on an Instrument If our end were to promove our selves in Critical Learning or improve our Reason the same Reason would guide us to choose to hear the best Philosophizers or Grammarians such as best understood the Niceties of words and varietyes of Syntax But if our end be to hear a Prophet one that should reveal Gods mind unto us and to make it more intelligible that by it we may be more improved in Knowledge Faith Love Obedience and other Habits fitting us for the Kingdom of God and Eternal Salvation the same reason will teach us to hear the most substantial scriptural and practical Sermons that we can as being most accommodate to the true end of our action to which every wise man proportioneth mediate actions And indeed all other Discourses are abusively called Preaching and Athens were a more proper place for them than a Preachers Pulpit God hath seemed to have reserved it for a great Blessing to the last age of the World that for ought appears to us from any Books it hath been more fertile of such Preaching than any since that of the Apostles The ancient Church had Persons that did famously in their Generations such were Chrysostom in the Greek and Augustine in the Latine Church but besides that they were but very few whose reads the one and the
please himself in that he suffers affliction in this world these may be the beginnings of sorrow miserable here and miserable hereafter There are wicked Poor and wicked Rich some have a double Hell here and hereafter too Do not think Death will be an ease Son in thy life-time thou receivedst thy good things There are Lazarus's in Hell as well as in Abrahams bosom IV. Origen's Charity was too large Origen and after him Gregory Nyssen and others dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which the wicked pass and so be happy and that so all are saved even the Devils themselves abusing Rom. 5.18 and 1 Cor. 15.2 There is an increase of Torments but no decay then 't will be said Go ye Cursed into everlasting fire Secondly Let us now speak of the Persons Sentenced Here is a double Description of them 1. From their Posture On the left hand 2. Their Quality in that Title and terrible Compellation Ye Cursed 1. Their Posture On the left hand It noteth not only the more ignominious place but hath respect to their Choice the Right hand is more honourable among all Nations The Innocent were to plead their cause on the right hand the Guilty at the left but it hath respect to their own Choice they seek after left-hand Mercies Psal. 16.11 At thy right hand are Pleasures for evermore Eternity that is at Gods right hand So Prov. 3.16 Length of dayes is in her right hand and in her left hand riches and honour At the last day wicked men have but their own choice As Darius distinguished between his Followers Some love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the World there is a distinction some love the Gift better than the Giver make a sinister 〈◊〉 choose greatness honour worldly pleasures A man may know his future 〈◊〉 by his present choice Wisdom standeth inviting with both her hands 〈◊〉 In her right hand is length of dayes here is Eternity of pleasure all the world runneth to the left hand Riches and Honour look more lovely than length of dayes in a carnal eye Which will you have here in the Church you will say Eternity by all means but the course of your Lives saith Riches and Honour these take up your time care and thoughts 2. Let us see the Title or terrible Compellation Ye Cursed not by Men but by God Many are Blessed of God that are Cursed of men Matth. 5.12 Blessed are ye when men shall Curse you for righteousness sake 'T is no boot to have the worlds Blessings yet observe the difference vers 34. he saith Come ye blessed of my Father but he doth not say Cursed of my Father Partly because Cursing is alâ—â—num opus his strange work it doth not come so freely and kindly as Mercy The Blessing cometh of its own accord without and before the Merit of the Creature but not the Curse till we force it and wrest it out of Gods hands Partly because Christ would pass his Sentence in a convincing way and therefore he doth not pitch Damnation upon the Decree and Council of God as he doth Election 'T is Blessed of my Father his Love is the only cause but Ye Cursed 'T is good to observe the tenderness of the Scripture when it speaketh of the execution of the Decree of Reprobation that they may not cast the blame upon God Their Damnation is not cast upon his Decree but their own deservings You may see the like difference Rom. 9.22 Endured with much long suffering the vessels of wrath fitted to Destruction But then vers 23. The vessels of mercy which he hath aforehand prepared unto glory He endureth the one but he fitteth and prepareth the other he created them and permitted them to fall in Adam justly hardeneth them for refusing his will but themselves prepare their own Hell by their natural corruption and voluntary depravation following their Lusts with greediness Speaking of the Elect 't is said He hath prepared but of the Reprobate 't is said he is fitted the Reprobates bring something of their own to further their Destruction pravity and naughtiness of their own every man is the cause of the Curse and Eternal Misery to himself but God is the cause and Author of the Blessing Thy Destruction is of thy self but in me is thy help found The Elect have all from God he prepareth them for Heaven and Heaven for them without any Mâ—rit of theirs The Reprobate is not Damned simply on Gods Pleasure â—ut their own desert before he would execute his Decrees there is an Interposition of 〈…〉 aâ—d Folly Object But 't is said Rom. 9.11 Before the Children had done either Good or Evil 't was said Esau have I hated So that it seemeth that they are cursed and hated of God before any Merit and Desert of theirs I Answer There is a twofold Hatred 1. Negative Or 2. Positive 1. Negative Hatred is Noluntas miserendi a Purpose not to give Grace a nilling to give Grace And then 2. There is a Positive Hatred which is Voluntas puniendi condemnandi In other terms there is Praeterition and Predamnation For the former God hateth them as he will not give Grace for he is not engaged And 't is a great Mercy that when all are worthy of Punishment yet that he will choose some to Life And for the latter Punish and Damn them he doth not till they deserve it by their own Sins Therefore it stoppeth the Mouths of them that blaspheme the Holy One of Israel as if he did create Men for Death and the Pains of Hell Hosea 13.9 O Israel thou hast destroyed thy self They are compassed with a Fire of their own kindling Isa. 50.11 But 't is time to return Wicked Men are cursed of God and God's Curse is wont to take place 'T is no easie matter to get rid of it the Curse of the Law sticketh to them at the last Day and shall eternally He doth not say Be ye Cursed but Go ye Cursed They were Cursed before they came to the Tribunal of Christ. Those that are condemned to Hell are such as remain under the Curse of the Law And who are they Final Unbelievers First Every Man by Nature is under the Curse For till we are in Christ we are under Adam's Covenant and Adam's Covenant can yield no Blessing to the fallen Creatures Gal. 3.10 As many as are under the Works of the Law are under the Curse for 't is written Cursed is every one that continueth not in all things that are written in the Book of the Law to do them The Law requireth perfect perpetual and personal Obedience God did disannull the Covenant made with Adam presently upon the Fall but the Curses stand in full force against those that have not changed State but are only Children of Adam And wicked Men will find it so at the Day of Judgment for they shall have Judgment without Mercy whereas others are
content with it God is the Master of the Scenes and appoints which Part to act We must not prescribe to Providence at what rate we will be maintained nor what we will do but keep within the Bounds of our Place If you do any thing that is not within the compass of your Calling you can have no warrant that it pleaseth God Christ would not intermeddle out of his Calling Luke 12.14 Man who made me a Judg or a Divider over you Vzzah's putting his Hand to the Ark cost him dear If Troubles arise we cannot suffer them comfortably we are out of God's way Most of our late Mischiefs came from invading Callings as there are Confusions in Nature when Elements are out of their Places God is glorified and served in a lower Calling as well as in an higher Poor Servants may adorn the Gospel of God our Saviour in all things Tit. 2.10 Answ. 2. With Patience digest the Inconveniences of your Calling Affliction attendeth every state and condition of Life but we must go through chearfully when in our way and place 4. This Work must be finished and perfected we must be working till God call us off by Death or irresistible Providences We must persist hold out in God's Way without Defection Rev. 2.10 Be thou faithful unto the Death I will give thee a Crown of Life Get the Gift of Perseverance happy are they that have past such a tempestuous Sea with safety He was a foolish Builder who laid the Foundation of a stately Fabrick and was not able to finish it O when this is done we may resign up our selves to the Mercy of God 2 Tim. 4.7 8. I have fought a good Fight I have finished my Course I have kept the Faith Henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only but unto them also that love his appearing It is an excellent thing after such a dangerous Voyage to come safe to Shore How sweet is it to enjoy our past Lives and yield up our Spirits to God saying Lord I have made it my study to glorify thee Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in Truth and with a perfect Heart and have done that which is good in thy sight Others Souls are taken away but yours are resigned II. Why this should be our great care 1. This is the End why all Creatures were made Rom. 11.36 For of him and through him and to him are all things When God did make the World he did not throw it out of his Hands and leave it alone to subsist of it self as a thing that had no further relation to him but so guides it and governs it that as the first production and continued subsistence of all things is from himself so the ultimate Resolution and Tendency of all things might be to him The whole World is a Circle and all the Motions of the Creatures are circular they end where they began as Rivers run to the place whence they came All that issueth out of the Fountain of his Goodness must fall again into the Ocean of his Glory but Man especially If God had made us to live for our selves it were lawful But Prov. 16.4 The Lord hath made all things for himself all things are made ultimately and terminatively for God but Man immediately Creatures are made immediately for us and submit to our Dominion or are created for our use 2. From God's Right and Interest in us Rom. 14.7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord's We are his and therefore for him All that you have is God's and by giving it to you he did not divest himself of his own Right God scatters his Benefits as the Husbandman doth his Seed that he may receive a Crop His Glory is not due to another He made us out of Nothing and bought us 1 Cor. 6.19 20. Ye are not your own ye are bought with a Price therefore glorify God in your Body and in your Spirit which are God's If we had any thing our own we might use it for our selves 3. We shall be called to an account Luke 19.23 Wherefore then gavest not thou my Mony into the Bank that at my coming I might have required my own with Vsury We must give an account what honour God hath had by us in our Relations as Magistrates Ministers Masters of Families Servants Husbands Wives Parents Children What Honour by our Estates Relations c. We are obliged so deeply by preceding Benefits that if there were no account to be given we should be careful to use all things for his Glory Oh but much more when there will be so strict and severe an Account The Lord of those Servants will reckon with them What we enjoy is not Donum a Gift but Talentum a Talent to be improved for our Master's Use. Beasts are liable to no Account because they have not Reason and Conscience as Man hath and are meerly ruled with a Rod of Iron they are to glorify God passively but we are left to our choice and therefore must give an account 4. Because of the great Benefit that cometh to us by it God noteth it and rewards it He noteth it Joh. 17.10 And all mine are thine and thine are mine and I am glorified in them Our Redeemer speaketh well of us behind our Backs and maketh a good Report of us in Heaven And he rewards it in the day of his Royalty Christ will not be ashamed of his poor Servants Mat. 19.28 Ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel 5. The End enobleth a Man and still the Man is according to his End Low Spirits have low Designs and a base End is pursued by base Actions Mat. 6.22 23. The Light of the Body is the Eye if therefore thine Eye be single thy whole Body shall be full of Light But if thine Eye be evil thy whole Body shall be full of Darkness Men are properly such as the End that they aim at he that pursueth any worldly Interest or earthly Thing as his End is Earthly he becometh himself Earthly the more the Soul directeth it self to God the more God-like their Inclinations are above the base things of this World Psal. 17.14 From Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasures The Noblest Soul is for the Noblest Object others do but provide for the Flesh they drive on no greater Trade they may talk of Heaven wish for it rather than Hell when they can live no longer but their Lives are
God hath any care of Humane Affairs we cannot but judg that Doctrine to be Divine which God hath suffered to diffuse and spread it self far and near in all parts of the World Nay if he hath any care of his own Glory for this Doctrine pretendeth to be his and his permitting it to be propagated sheweth that he owneth the Claim and Pretence to right himself and to undeceive the Nations he would otherwise have disclaimed them Herod was smitten with Worms and died when he assumed Divine Honour to himself Acts 12.22 23. And the People gave a shout saying It is the Voice of a God and not of a Man And immediatly the Angel of the Lord smote him because he gave not God the Glory and he was eaten of Worms and gave up the Ghost It is agreeable with the goodness of Providence that that which is best should be diffused Now what Religion hath been so diffused as the Christian through Europe Asia Egypt Ethiopia and other parts of Africa and now in America It is true Paganism is of a vast extent but it includeth many Religions under one Name Some worship a Star some a Dog or Cat some a Plant. Rites differ with Nations and Countries But Christianity alone like the Leaven hath pierced the whole Lump Mat. 13.33 The Kingdom of Heaven is like Leaven which a VVoman took and hid in three Measures of Meal till the whole was leavened Within the space of thirty Years or thereabout it spread far and near throughout the Roman Empire and much further Hesterni sumus saith Tertullian tamen vestra omnia implevimus Vrbes Insulâ—s Castella Municipia Conciliabula Castra ipsa Tribus Decuriâ—s paulatim Senatum Forum sola vobis relinquimus Templa We are but of Yesterday and yet how are we increased the Christians are found in all Places Cities Villages Isles Castles Free Towns Councels Armies Senate mark every where but in the Idols Temples Such a wonderful Increase and Success was there in a short time So I shall mention Augustine's Dilemma If the Miracles related by our Writers be true then they give experience of the Truth of Scripture if false and feigned then this is a Miracle above all Miracles that the Christian Religion should prevail in such a manner as it hath done in the World You will say so too if you do but consider the Circumstances of this Success the Doctrine it self contrary to Nature it is a Religion that doth not court the Senses nor woe the Flesh it offereth no splendor of Life nor Pleasures nor Profits it biddeth us to deny all these things and expect Persecution Self-denial is the first Lesson that is learned in Christ's School Mat. 16.24 If any Man will come after me let him deny himself and take up the Cross and follow me As Crates to a Woman that courted him shewed his bunched back The Devil disguiseth his Temptations and concealeth the worst Christianity hath its Allurements but they are either Spiritual or to be made good in another World here they have Comfort with Persecution Mark 10.30 He shall receive an hundred fold now in this Life Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the VVorld to come Eternal Life Here they have Support and Comfort but still Trouble and Exercise And the Doctrine is as contrary to our Lusts as our Interests Col. 3.5 Mortify therefore your Members which are upon the Earth Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry As dear and as near as a Joint of the Body is yea the most useful One it is to be cut off Mat. 5.29 30. If thy right Eye offend thee pluck it out and cast it from thee c. And if thy right Hand offend thee cut it off and cast it from thee Now that this should prevail it argueth a Divine Power Mahomet allured his Followers with fair Promises of Security and carnal Pleasure there Wind and Tide went one way Man is very credulous of what he desireth but Christianity teacheth Men to row against the Stream of Flesh and Blood and to bear out Sail against all the Blasts and furious Winds without here was nothing lovely to a carnal Eye This for the Doctrine it self Again Look upon the Persons that were to manage it the contemptibleness of the Instruments which God used in promoting the Word a few Fishermen destitute of all worldly Props and Aids of no Power Wealth Wisdom Authority and other such Advantages as were wont to beget a repute in the World yet they preached and converted many Nations they had no Publick Interest and were not backed with the Power and Authority of Princes as Superstitions are wont to prevail by their Countenance and Example Every one seeketh the Face of the Ruler But the Gospel had gotten firm footing in the World long e're there was a Prince to countenance it there were many to persecute it but none to profess it It is notable that at first as God's Instruments were poor and contemptible so were the Persons that received their Message James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this VVorld rich in Faith and Heirs of the Kingdom which he hath promised He speaketh it as a known Observation in that Age. Tho now as the Church is constituted it is otherwise and sometimes God chuseth the Rich and sometimes the Poor but then those that were poor and despicable that it might be known they were not moved with any outward Respects to profess the Truth and that the Glory of his Power might be known in preserving and propagating Religion when destitute of worldly Succours and Supports Ne videretur authoritate traxisse aliquos saith Ambrose veritatis ratio non pompae gratia praevaleret It was much that Christianity supported by such to appearance despicable Instruments should hold up the Head yea the Powers of the World were against it Bonds and Sufferings and Afflictions and Deaths did abide them every where horrible Tortures and very frequent never did War Pestilence or Famine sweep away so many as the first Persecutions Thus were Christians murdered and butchered every where and yet still they multiplied and were not frightned by their Calamities as the Israelites grew by their Oppression in Egypt or as a Tree that is lopped sendeth out the more Sprouts Christianity flourished most when the scorching heat of Persecution was at the highest And as they were without Power and worldly Interests so they had not such Gifts of Art Eloquence and Policy as the World had with whom they had to deal You see in the Scriptures all is carried on in a plain way without Art and Pomp of Words Paul was learned indeed but he layeth aside his Ornaments lest the Power of the Cross of Christ should be made void 1 Cor. 2.3 4 5. And I was with you in weakness and in fear and in much trembling And my Speech
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
and just value for his Person Ministry Converse and Memory as they were too great to be fully exprest so they are to be wholly conceal'd and buried in silence Those acts of your Beneficence towards him wherein love is wont the sincerer it is alwaies the more to affect privacy it were a rude violence to offer at disclosing But its paths in that so long-continued Friendly commerce with him unto which your Honours were pleased to condescend could not be hid Any eye might observe the frequency of your kind visits the familiar freedom you gladly allow'd him at your House as at his own home and that when the season invited you to your pleasant Countrey-recess it was also the more pleasant to you if his Affairs could allow him there to divert and repose himself with you In the very common and piercing affliction of his Death which enter'd into the Souls of many none that were not of his nearer Relatives had a greater share than your Honours or in the bitter sorrows caused by it Your part may be hoped to be as peculiarly great in the advantages and consolations which he that bringeth light out of darkness is pleased to attend and follow it The decease of any such person besides that 't is otherwise also instructive is a further enforcing repetition and inclucation of a common but very apt and powerful Argument both for the increase of our Faith concerning another World and the diminution of our Love to this To the former purpose the Argument from this Topick cannot but be very convictive unto such whom the forelaid serious apprehension of a Deity hath prepared and made capable of it unto others to whose grosser minds that most important and so easily demonstrable thing is doubful one may despair any thing should be certain that they see not with their eyes But who that believes this World hath a Wife Holy Righteous Merciful Ruler that disposes all things in it can take notice that the best of men die from Age to Age as others do and allow himself to think no difference shall be made hereafter And that God should order the collecting of so great a Treasure in one Man not to say of general Learning and Knowledge but of true Goodness Grace Sanctity Love to himself and to men for his sake his very image and the lively resemblances of his own holy and gracious nature to be for ever buried in the dust Or who would not rather conclude as that blessed Apostle that when the World is passing away and the lusts of it he that doth the Will of God being thus tranformed into it abideth for ever 1 Iohn 2.17 And for that other purpose Who that beholds what was of so great value forsaking our World and caught up into Heaven would not less love an Earthly station and covet to be Consorted with the holy Assembly above Every such assumption ought to diminish with us the retentive Power of this World and sensibly add to the Magnelism and Attractiveness of Heaven Doth not God expresly teach and prompt us to despise a World out of which he plucks such excellent ones plainly judging it not worthy of them The general Argument to both these purposes tho it hath not more strength in it self from the death of this or that particular person when we foreknew that such must die yet hath more Emphasis and efficacy upon us as the instances are repeated especially when we have a present occasion to consider the death of some one of great value thoroughly known to us as this Worthy Person was to your Honours For it is not then a cold faint Idea we have of such a ones worth as that is which is begot by remote and more general report but have a lively remembrance of it as it appeared in numerous vivid instances and thence do with the more spirit and assurance conclude such excellencies too great to be for ever lost or be an eternal prey to Death and the Grave but therefore that he is certainly Ascended and gone into a World more suitable to him Whence also the manifold endearments which were the effects of former very intimate Conversation recur afresh with us and carry up our hearts after him thither making us wish and long to be there too But the Wisdom and Mercy of Providence seem especially to have taken care the Church of God on Earth should be some way recompenc'd for the loss of so considerable a Person out of it by those so generally acceptable and useful Works of his that survive him Your Honours Iudicious and very complacential gust and relish of any thing that was Reverend Dr. Mantons make you the more capable of the larger share and fuller satisfaction in that recompence And were it known how great a part of them hath had a second birth or Resurrection by the diligence of one depending on you that rescued them from the obscurity of a private Closet as from a grave and who tho deservedly favoured by you upon other accounts is undoubtedly much the more upon this also You would be esteemed to have the more special title to them as well as capacity of advantage by them There is however enough to make it decent and just That wheresoever these Writings shall be read your kindness to their Author should be told for a memorial of you and whatsoever your interest was or is in him and his labours it cannot be a lean wish unto you To desire your benefit may be proportionable Which is most earnestly desired for you with the addition of all other valuable Blessings by Your HONOURS Greatly obliged and very humble Servants in Christ our Lord WILLIAM BATES IOHN HOWE SERMONS UPON THE Eighth Chapter OF THE ROMANS SERMON I. ROM VIII 1 There is therefore now no condemnation to them which are in Christ who walk not after the flesh but after the spirit IN the former Chapter the Apostle in his own Person represents a Believer groaning under the relicks of sin or bewailing the imperfections of his sanctification now because this Conscience of in-dwelling sin may breed in us fears of Condemnation he sheweth here what remedy and relief is provided for us by Jesus Christ. There is therefore c. So that the words are an Inference from the Complaint and Gratulation expressed in the last Verse of the preceding Chapter Tho in the godly there remain some sin yet no condemnation shall be to them Observe here 1. A priviledg There is no condemnation 2. A description of the persons who have interest in it they are described 1. By their internal estate To them which are in Christ Jesus 2. By their external course of life who walk not after the flesh but after the spirit 1. There is a denial of the prevailing influence of the corrupt principle They walk not after the flesh 2. Their obedience to the better principle is asserted and affirmed but after the Spirit Three points I shall touch upon 1.
promising life to the good and threatning death to the evil Out of all this discourse about the Wisdom Justice and Holiness of God we conclude the suitableness of Death to Sin That the difference between good and evil is not more naturally known than it is also evidently known that the one is rewarded and the other punished Other cannot be looked for if we consider the Wisdom of God which suiteth all things according to their natural order therefore sin which is a moral evil is punished with suffering somewhat that is a natural evil that is the feeling something that is painful and afflictive to nature or if we consider the Justice of God which dealeth differently with men that differ in themselves And the Holiness of God who will express his love to the good in making them happy and his Detestation of the wicked in the misery of their punishment 2. The certainty of this connection of sin and death was the Second Thing proposed 1. Reason sheweth in part That there is a state of torment and bliss after this life or Eternal Life and Death All men are perswaded there is a God and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him now neither the one or the orher is fully accomplished in this world even in the judgment of those who have no great knowledg of the nature and malignity of sin or what punishment is competent thereunto Therefore there must be some time after that of sojourning in the body when men shall receive their full punishment and reward since here we see so little of what might be expected at the hand of God Surely if man be Gods Subject when his work is ended he must look to receive his Wages accordingly as he performed his duty or fail in it now our work is not over till this life be ended then God dealeth with us by way of Recompence giving us eternal life or the wages of sin which is death 2. Conscience hath a sense of it Conscience is nothing else but serious and applicative reason now the Consciences of sinners stand in dread of eternal death Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death This Thought haunts men living and dying living Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But chiefly dying 1 Cor. 15.56 The sting of death is sin For then men are most serious and apprehend themselves nearest to danger Stings of conscience are most quick and sensible then and a terrible Tempest ariseth in sinners souls when they are to die 3. Scripture if we take Gods Word for it is express the first Threatning Gen. 2.27 In the day thou eatest thereof thou shalt surely die and Rom. 6.23 The wages of sin is death and 21. What fruit have you in those things whereof ye are now ashamed for the end of those things is death Will you believe this or venture and put it upon the Trial Oh! Take heed of sin The dead are there and her guests are in the depths of hell Prov. 9.18 Men are destroyed by their heedlessness and incredulity in what a woful case are you if it prove true and prove true it will as sure as God is true 3. Consider the terribleness of this death The Life to come and the Wrath to come are both eternal Punishment in one scale holdeth conformity with the reward in the other as those that escape have an eternal and far more exceeding weight of glory so they that still remain under the sentence of death for sin are condemned to an eternal abode both in body and soul under torments Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal Oh how woful is their condition whose bodies and souls meet again at the Resurrection after a long separation but a sad meeting it will be when both must presently be cast into everlasting fire if we did only deal with you upon slight and cheap motives you might refuse to hearken they are but slight matters that can be hoped or feared from man whose power of doing good or evil is limited to this life but it is a dreadful thing to fall into the hands of the living God Heb. 10.31 The afflictions and sorrows of this life are a part of this death our miseries here are the fruit of sin and after them followeth that death which consists in the separation of the soul from the body called in the book of Job the King of Terrors but after that there is a second death which is far more terrible which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense death is accompanied with some pain but this is a perpetual living to deadly pain and torment from which there is no release there is no change of estate in the other world after our trial is over and things of faith become meer matter of sense the gulf is then fixed there is no passage from torments to joys Luk. 16.26 Things to come would not considerably counterballance things present if there were not eternity in the case therefore this death is the more terrible that men might abhor the pleasures of sin Well then this is the condition of all men once to be under sin and under the sentence of this death which is a woful bondage 2. Our liberty must answer the bondage To be redeemed from wrath is a great Mercy so it is also to be redeemed from sin these are the branches Christ delivered us from wrath to come 2 Thes. 1.10 He hath redeemed us also from all iniquity Tit. 2.14 The first part of freedom from the power of sin is spoken of Rom. 6.18 Being then made free from sin ye became the servants of righteousness Man in his natural estate is free from righteousness v. 10. That is Righteousness or Grace had no hand and power over him but in his renewed estate he is free from sin To be under the dominion of sin is the greatest slavery and to be under the dominion of Grace is the greatest liberty and inlargement they that are free from righteousness have no inclinations or impressions of heart to that which is good no fear to offend no care to please God are not brought under the awe and power of Religion on the other side then are we free from sin when we resist our lusts so as to overcome them and have a strong inclination and bent of heart to please God in all things and accordingly make it our business trade and course of Life Luk. 1.75 That being delivered from the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our life The other part of the Liberty is when we are freed from the sentence of death
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
doth of our coin and treasure so to wean us from our sensual delights the Scripture propoundeth to our consideration that eternal and solid joy which resulteth from the immediate fruition of God Psal. 16.11 So to wean us from vain glory and that we may be contented with the glory that comes from God only it telleth us of the honour and glory of the Saints John 5.44 All the sensual good things we dote upon are but a may-game or painted shew in comparison of what we shall enjoy there 2. Temporal bad things with eternal good things so to defeat the terrors of sense All the sufferings of the world are but as the scratch of a pin or a flea-biting to that Woe Wrath and Tribulation that abideth for every soul that doth evil no fire like the fire of hell nor pains like the pains of the worm that never dyeth Luke 12.4 5. Fear not them that kill the body and after that have no more that they can do but I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell Men threaten prisons God threatneth hell they can mangle the body but when they have cut it all in pieces they cannot reach the soul if we sin to avoid trouble in the world we escape at a dear rate As a nail driveth out a nail so doth one fear drive out another temporal sufferings are nothing to eternal Heb 11.35 They accepted not deliverance looking for a better resurrection the general Resurrection is better than present remission of torments 3. Temporal good with eternal evil many succeed well in a way of sinning here live without any remarkable blast and stroke of Gods Judgment but how is it with them in the other world momentum est quod delectat eternum quod cruciat Heb. 11.25 The pleasures of sin are but for a season but the punishment of sin is for ever if we compare the pleasures of sin with the pains of Hell it may be a means to reclaim us from the sensual life This short pleasure is deerly bought 4. Temporal bad things with eternal good things This here and 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory A due sight of eternity will soon shew us the smalness of all that we can suffer here and so our afflictions are not matters much to be stood upon or accounted of the comparison must be rightly stated and weighed and improved by proper considerations 3. In this last comparison these things are considerable 1. Our sufferings come from men but our glory cometh from God now as the Agent is so is the effect man afflicts as a finite creature but God rewardeth us as an infinite and eternal being man sheweth himself in his wrath and God in his love man in his anger Isa. 51.12 Who art thou that thou shouldest be affraid of a man that shall die and of the son of man who shall be as grass Men soon perish and are gone and the effects of their anger cease with them they can do no more than God pleaseth and their time is limited they can rage no longer than God pleaseth But as man sheweth himself as man God sheweth himself as God 't is intimated in the general expression of the Covenant I will be your God be such a Benefactor as a God should be do us good so as becometh an infinite eternal Power thence are those reasonings Matth. 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Heb. 11.16 But now they desire a better country that is an Heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city He will give us somewhat like himself now what comparison between the wrath of man and the Bounty of God 2. Our Sufferings are Earthly but our Glory is Heavenly As the place is so is the estate here both the good and evil is partial but there both are compleat For here we are in the way there in termino in our final estate here a believers spiritual condition will counterballance all his outward troubles his consolation exceed his afflictions 2 Cor. 1.5 For as the sufferings of Christ abound in us so our consolation doth abound by Christ much more his eternal estate For now we are but in part acquainted with God but there he is all in all 2 Cor. 15.28 Here we see him in a glass but there face to face 2 Cor. 13.2 Here we have the earnest there the whole bargain here a taste there a full feast here the beginning there the consummation 3. Our sufferings are but short but our Glory eternal 1 Pet. 1.6 For a season if need be ye are in heaviness through manifold temptations the trouble is but of short continuance so 1 Pet. 5.10 He hath called you to eternal glory by Jesus Christ after you have suffered awhile 'T is but a little time that we suffer for God knoweth our spirits are soon apt to fail he considereth we are but dust Indeed the Lord useth a difference with his Children some have shorter Trials some longer but they are all but for a season If they should last for our whole Lives they are but momentary if compared with eternity But 't is not credible that our lives should be altogether calamitous there is no instance either in Scripture or the Records of Time there are intervals of rest and our Enemies cannot trouble us but when 't is permitted of God But if there were no intermission yet this life its self is but for a moment compared with eternity If you consider that which in these afflictions we most dread and beyond which the power of the most cruel adversaries cannot reach death its self 't is but for a moment in the twinkling of an Eye we are in eternity death cometh in a moment and 't is gone in a moment after that we injoy eternal rest and peace Therefore tho in our way to Heaven we should endure the most grievous calamities yet since they are but short and momentary we should submit to them that we may injoy so great a good as the vision and fruition of God Toleramus brevia expectamus eterna the Sufferings are Temporal the Glory is Eternal because it dependeth upon the will of an immutable God and the everlasting merit of a Glorious Redeemer when either of these Foundations fail your Blessedness will be at an end But these can never fail and therefore our Glory will be everlasting Well then the Pain and Suffering will be short within a little while you will feel it no more than if it had never been if the pain be remembred it will be but to increase your joy 4. As they are short so they are light Leves breves The Scripture often ioyneth them
or the blood of Christ shed for our sins then he obtained eternal redemption for us Heb. 9.12 not for the soul only but for the body also as appeareth 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly The application is our actual deliverance and freedom by virtue of that price which is either begun or perfected Begun when our bonds are in part loosed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And perfected in the other world therefore the day of Judgment is called the day of our Redemption Eph. 4.30 when the last enemy is destroyed namely Death and our bodies are raised up in glory then we are actually free from all evil and because this is done by virtue of that price and ransome which Christ paid for us 't is called Redemption and the redemption of our bodies because the body which was sown in corruption is raised in incorruption and that which was sown in dishonour is raised in glory and that which was sown in weakness is raised in power 1 Cor. 15.42 43. tho the price was paid long ago the full fruit is not enjoyed till then for then we have our final and compleat deliverance from all sin and misery vanity and corruption in this life we are not free from those things which lead to corruption that is from sin misery and afflictions at death the soul is made perfect but the body is in the power of the grave but then the body enjoyeth a glorious resurrection 2. By way of Confirmaeion Why we should groan and long for this estate The Reasons concern either this life or the next 1. For this life I shall prove that there is cause or matter for groaning and desiring a better estate 2. That those that have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. The pressures aad miseries of this life call for this groaning being burdened saith the Apostle we groan We have an heavy burden upon us both of sin and misery 1. Of sin To a gracious heart and waking conscience 't is one of the heaviest burdens that can be felt Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Paul was whipped imprisoned stoned in perils by Land and Sea persecuted by enemies undermined by false brethren but afflictions did not sit so close to him as sins the body of death was his sorest burden therefore did he long for deliverance a beast will leave the place where he findeth neither food nor rest 't is not the troubles of the world only which set the Saints a groaning but indwelling corruption this grieveth them that they are not yet rid of sin that they serve God with such apparent weakness and manifold defects that they are so often distracted and oppressed with sensual and worldly affections they cannot get rid of this cursed inmate and therefore desire a change of states by the Grace of God they have got rid of the guilt of sin and reigning power of sin but the being of it is a trouble to them which will still remain till this Tabernacle be dissolved then sin shall gasp its last and the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. Of misery This burden is a partial cause of the Saints groaning for they have not divested themselves of the feelings of nature nor grown sensless as stocks and stones they are of like passions with others and love their natural comforts as others do humane nature is the same thing in all that are made of flesh and blood Job 6.12 Is my strength the strength of stones or is my flesh of brass They feel pain as every one doth which will extort complaints from them Now a Christians misery may be reckoned from Three Things 1. Temptations from Satan 2. Grievous Persecutions from the World 3. Sharp afflictions from God himself All these concur to wean a Christian from the World 1. Temptations from Satan Who seeketh all advantages either to withdraw us from God or to distract us in his service and make it tedious and wearisome to us 1 Pet. 5.8 9. Your adversary the devil goeth about seeking whom he may devour All these things 〈◊〉 accomplished in your brethren in the flesh they are all haunted with a busie Tempter who is restless in his endeavours to ensnare their souls this world is Satans walk the Devils Circuit who goeth up and down to destroy unwearyed creatures and therefore his assiduons temptations are one of the Christians burdens 2. Bitter and grievous persecutions Which sometimes make them weary of their lives that they may be freed from their hard Taskmasters as Elijah was weary of the trouble he had by Jezabels pursuits that he durst not trust himself in the land of Israel and Judea but goeth a days Journey into the Wilderness and sate down under a Juniper Tree and requested for himself that he might die for saith he I am not better than my Fathers House 1 Kings 19.4 5. Surely the troubled will long for rest 3. Sharp afflictions from God himself who is jealous of our hearts because we are not watchful over them we are too apt to take up with a worldly happiness and to root here looking no further whilst we have all our comforts about us our hearts saying 'T is best to be here till God by his smart rod awaken us out of our drousie fits we are so pleased with our entertainment by the way that we forget home therefore the Lord is fain to imbitter our worldly Portion that we may think of a remove to some better place and state where all tears shall be wiped from our eyes We would sleep and rest here if we did not sometimes meet with thorns in our bed All the days of my pilgrimage saith holy Jacob Gen. 47.7 are few and evil Our days are evil and 't is well they are but few that in this shipwrack of mans felicity we can see banks and shores and a landing place where we may be safe at length Here most of our days are Sorrow Grief and Travel but there is our repose our heart would fail were there not some hopes mingled with our tears Secondly That those who have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. Of Misery and Afflictions Partly because Grace intendreth the heart they look upon afflictions with another eye than the stupid world doth they look upon them as coming from God and as the fruit of sin and they dare not slight any of Gods corrective dispensations there are two extreams slighthing and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it We owe so much reverence to God as to
not so wholsom on the other side medicinal Potions are bitter but they tend to health Therefore tho the afflictions continue God may hear our prayers for we find this best for us in the issue And we know c. In the Words 1. A priviledg 2. The persons qualified In the priviledg observe 1. The certainty of it And we know 2. The nature of it And there 1. The extent of it All things prosperity adversity all the varieties of conditions we pass thorough 2. The manner of working work together with the spirit say some cooperanter non per se operantur This is a truth but not of this place the poysonous ingredients which are used in a medicine do good not of themselves but as ordered and tempered by the skill of the Physitian rather work together omnia simel adjumenta sunt as Beza paraphrastically rendreth it â—ingly they are against us if we look upon Providences by pieces as there is no beauty in the scattered pieces that are framed for a building till they are all set togetheâ— so men look upon Gods work by halves 3. The end and issue for goâ—d Sometimes for good temporal for our greater preservation but rather for good spiritual the increase of grace chiefly for eternal good to fit us and prepare us for the blessedness of the everlasting estate this is the priviledg 2. A description of the persons who enjoy it 1. By their act towâ—rds God To them that love God believing his Mercy and Goodness in Christ they love him above all things and are willing to hazzard and venture all things for him 2. Gods act or work upon them They are effectually called to them who are the called according to purposâ— There is a distinctive term by which Gods purpose is intended they are called noâ— obiter by the by as they live within the hearing and sound of the Gospel but according to Gods eternal purpose and the good pleasure of his grace I begin with the Priviledg Doct. That all things that befall Gods children in this life are directed by his Providence to their eternal happiness 1. I shall explain this point with respect to the circumstances of the Text. 2. Give a more general state of the case The first will be done 1. By opening the nature of the priviledg 2. The certainty of it 1. The nature of it and there we begin with the extent all things it mâ—st be limited by the Context which speaketh of the afflictions of the Saints 1. All manner of sufferings and tryals for righteousness sake Such as Reproaches Stripes spoiling of Goods Imprisonment Banishment Death all such kind of things Reproaches are as dung cast upon the grass which seemeth to stain it for a while but afterwards it springeth up with a fresher verdure Stripes are painful to the flesh but occasion greater joy to the soul as Paul and Silas after they were scourged sung at midnight in the stocks Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance the hopes whereof we have in our selves Heb. 10.34 Imprisonment doth but shut us up from â—emptations that we may be at liberâ—y for a more free converse with God as Tertullian telleth his Martyrs You went out of Prison when you went into Prison and were but sequestred from the world for more intimacy with the Holy Ghost So banishment every place is a like near to Heaven and the whole earth is the Lords and the fulness thereof they know no banishment that know no home here in the world but because we have an affection to our natural comforts especially to the place of our service God is wont to recompence his exiles with an increase of spiritual blessings as John had his Revelations when banished to Patmos Rev. 1.9 Death doth but hasten our glory if the guest be turned out of the old house you have a building of God eternal in the heavens 2 Cor 5.1 And so do but leave a shed to live in a Palace tho yoâ—r life be forced out by the violence of men the sword is but the key to open Heaven doors for you and you are freed from hard task-masters to go home to your gracious Lord. 2. Ordinary afflictions incident to men Are you pained with sickness and role to and fro on your bed like a door on the hinges through the restless weariness of the flesh Many times we are best when we are weakest and the pains of the body help to the invigorating and renewing the inward man 2 Cor. 4.16 In Heaven you shall have everlasting ease for that is a state of rest Have you lost children if God give you a better name than sons and daughters you have no cause to complain Isa. 56.5 'T is honour enough to you that you are children of God if poor and destitute yet if rich in the gifts and graces of the spirit 't is made up to you Rev. 2.9 I know thy poverty but thou art rich But 't is not expedient to name all cases whatever the calamity and affliction be God knoweth how to turn it to good so that tho we restrain all things to the Context it is large enough for our consolation But is there not more in it For men are always given to over-gospelling and inlarging their priviledges doth it not comprehend sin Ans. No not in the inâ—ention of the Apostle God hath not made a promise that all the sins of Believers shall work for their good 'T is true God made advantage of the sins of the world for the honouring of the Grace in Christ Rom. 5.16 17. It should be our care that Satan may be a loser and Christ have more honour by every sin we commit True repentance can draw good out of sin its self to be a means of our hatred and mortification of it So love and gratitude to our Redeemer Luke 7.47 Her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little Sin doth not do good as sin but as repented of 't is not the sin but the repentance But for the proof of this 1. Then it would destroy the qualification mentioned in the text Those that love God Our love is a love of duty none love God but those that obey him and keep his commandments 2. To assure us aforehand that our sins would turn to our good would open a gap to looseness and is contrary to the usual methods of God in his word who commands obedience with a promise of increase of grace and threatneth disobedience and punisheâ—h it also by hardness of heart and a tradition or giving us up to vile affections Now there would be no reconciling these passages if God assured us by promise that our sins should turn to good and yet sins be punished with blindness of mind and hardness of heart 3. If any should object they mean infirmities not grievous and hainous sins yet even then they see a reason
an internuncius and messenger but when he used him as a Redeemer as one that was to pay a ransom for us it may be much more said so 3. For us all The Persons for whom for the cursed race of fallen Adam who had no strength to do any thing for themselves who had cast away the mercies of our creation and were sensless of our misery and careless of our remedy had abused the goodness of his bounty and patience and were utterly lost to God and themselves the whole time that we lived in the world shewed Gods sparing us but yet he spared not Christ Every moment we lived after the committing of sin was the fruit of Gods indulgence the arrow is upon the string only God respiteth execution and took this way of Redemption by Christ that we might be discharged not only from the hurt but the fear of his wrath and curse due to us 2. God having laid this foundation let us see what a superstructure of grace is built thereon he doth freely give us all things all good things are the gift of God Jam. 1.17 And whatever God giveth he giveth freely for there can be no preobligation upon him Rom. 11.35 Who hath given him first But here the chief thing considerable is the largeness of the gift he will give all things this comprehensive and capacious expression includeth much comfort in its bosem Let us explain it a little both the Creature and the Creator from God to the poorest thing in the world through Jesus Christ all is ours Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son God himself maketh over himself to his children who is all in all he doth enjoy God and all things besides which may be a blessing to him he is ours that hath all things and can do all things and what can the soul desire more 2. This all things reacheth to the two worlds Heaven and earth are laid at the foot of a believer 1 Tim. 4.8 But godliness is profitable to all things having the promise of the life that now is and of that which is to come Here God is not wanting to his people but the gift and grace promised is eternal life 3. This all things concerneth the whole man the body and the soul the body is in covenant with God as well as the soul and therefore 't is provided for by the covenant we feel not only the comfort of it at the last day when 't is raised up as a part of Christs Mystical Body but for the present the bodily life exposeth us to manifold necessities but Matth. 6.33 First seek the kingdom of God and his righteousness and all these things shall be added unto you He that hath any place or office hath the perquisites of the place or office now for the soul 2 Pet. 1.2 The divine power hath given us all things necessary to life and godliness Meaning by life internal grace and by godliness the fruit of it an holy conversation There 's not only the remote inclination but the actual readiness yea the final accomplishment will and deed Phil. 2.13 4. All things that are for our real advantage of what nature soever they be 1 Cor. 3.21 All things are yours Ordinances Providences Death the connexion between both the worlds whatever belongeth to our happiness and will further us to the Kingdom of glory for God is engaged No good thing will he withhold Psal. 84.11 Well then is not a Christian compleatly provided for That hath God and the creature Heaven and earth pardon and life grace and glory that is reconciled to God by the death of Christ and saved by his life protection and maintenance and a sanctified portion in this world and the happinesâ— of the life to come A Christian that is safe among friends and enemies that liveth in Communion with God here and shall dwell for ever with him hereafter is he not well provided for 3. The strength and the force of the inference Certainly this broad and ample foundation will support the building tho the top of it mount above the clouds and be carried so high as the glory to come 1. Because the giving of Christ is a sign and pledg of his great love to us and what will not love and great love do for those whom it loveth John 3.16 God loved the world that he gave his only begotten Son He doth not tell you how but leaveth you to admire and rejoice at so unspeakable and unconceivable love and 1 John 4.10 Herein is love not that we loved God but God loved us and sent his Son to be a propitiation for our sins The Apostle awakeneth our drouzy thoughts herein is love here is a full manifest real proof of his love 't is commended to us set before our thoughts Rom. 5.8 Christs love resteth not in good wishes or the kind affection of his heart but breaketh forth into action and evidence and real performance nay 't is not only real but glorious things may be demonstrated as real which yet are not commended or set forth as great sometimes God professeth his love to a people I have loved you but because they were afflicted and miserable they expostulate with this bold reply Mal. 1.2 Wherein hast thou loved us Now here is a full and clear Demonstration of it He spared not his own Son Now what may not we promise our selves from this great love Hereby we see how much his heart is set upon our salvation therefore no fear but he will carry it thorough God is in good earnest with you or he would never have made such provision In short he would never have given up Christ to be betrayed and sentenced and crucified and to dye for a sinful world if he had not been in good earnest in his love 2. Because Christ is the greatest and most precious gift And surely God that hath given so great a benefit as his own Son will he stick at lesser things He that hath given a Pound will he not give a farthing Hath he given Christ and will he not give pardon to cancel our defects and grace to do our duty Comfort to support us in our afflictions Supplies to maintain and protect us during our services and finally will he not reward us after we have served him Reconciliation by his death is propounded as a more difficult thing than salvation by his life Rom. 5.10 Two things breed confidence the fidelity of God and his liberality his liberality in his gifts and his fidelity in his promises his giving up Christ to die for us is a pledg of both This was the greatest promise the exhibition of the Messiah and this was the greatest gift All other gifts full short of this and do not beget such a confidence and hope In Creation God gave you a reasonable Nature such a Life as is the Light of man but in Redemption to make way
that he would spare us if God should be strict on the best of us what would become of us 2. USE To improve it First to confidence and hope A man that wants not Christ cannot want any thing when the elect had need of Gods own Son he did not spare him and when given us his Son will he not give mercy and grace to help in every time of need He that stood not on the greatest benefit will he stand upon a less There is two grounds of hope 1. The cause 2. The merit The fountain cause is the infinite love of God an Emperors revenue will pay a beggars debt the same good will that moved him to give his Son will move him to give other things that we stand in need of and may tend to our good The other is the merit of Christs Sacrifice God that is not sparing of his Son will not be sparing of what is purchased by his Son surely his purchase will be made good Christ sitteth at the right Hand of God to see that it be done Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God That one offering hath done the work 2. Improve it to obedience God spared not his own Son and shall we spare our lusts There is a twofold argument in it First an argument of gratitude Let us not spare our selves neither body nor soul nor life nor liberty nor strength nor time nor any thing that is near and dear to us so we may glorifie God the Apostle saith not barely he gave his Son for us but he spared not to give him We have thoughts and to spare Shall not God have them We have time we bestow many hours in vanity shall we not bestow some on God But surely it should be as a woâ—nd to our hearts that we should be so unwilling not to spare our lusts that which is not worth keeping The other Argument is from fear If we spare our sins God will punish them Job 20.13 Tho he spare it and forsake it not but keep it still within his mouth Deut. 29.21 The Lord will not spare him I may reason as the Apostle If God spare not the natural branches Rom. 11.21 take â—eed also lest he spare not thee Christ was only a surety for sinners thou art an obstinate and unreclaimed sinner 3. Improve this to patience under poverty If God hath dealt sparingly with us in the matters of this world yet he hath been bountiful in his Son more in your souls tho less in your houses he that spared not his Son doth with him freely give us all things so under affliction by death the death of friends thou art apt to say I cannot spare such a child or yokefellow or relation when God seemeth to be about to take them away God will not spare them tho you cannot or will not but you cannot say God doth not love us or them God loved Christ yet will not spare him 4. And especially should this be improved to give us great boldness and encouragement in prayer 1. Because God loveth us Usually when we come to God in prayer we draw an ill picture of him in our minds as if he were all wrath and vengeance and unwilling to be reconciled to man or brought to it with much difficulty therefore it concerneth us to obviate this prejudice and to conceive of God in prayer as one that loveth us we have gained a great point when we can come with this thought into his presence I am now praying to a God that loveth me and will do me good yes you will say if I could come to that I had gained a great point indeed but what hindreth when Christ came on purpose to shew the love and loveliness of God to us for our redemption came first out of the Bosom of God and Christs mission into the world and dying for sinners was the fruit of his love and mainly it served for this end to give us a full demonstration of the love of God and his pity to the lost world of sinners that when our guilt had made him frightful to us we might not fly from him as a condemning God but love him and serve him and pray to him as one willing to be reconciled to us light and heat are not more abundant in the Sun than love is in God what hindreth then but that you come with this thought But how shall I know that he loveth me What things may assure me of it What saith the Text God spared not his own Son but delivered him up for us all There is I confess a twofold love his general love and his special love his general love which intendeth benefits to us and his special love which putteth us in possession of them his general love to the lost world and his love and mercy to us in particular giving us the saving benefits purchased for us and intended to us 1. His general love to the lost world that is a great thing The Devil seeketh to hide the wonderful love of God revealed in our Redeemer that we may still stand aloof from God as more willing to punish than to save and many poor dark creatures gratifie his design and aim are still seeking signs and tokens of Gods love or something in themselves to warrant them to come to God by Christ and to perswade us that we shall be welcome if we do so and because they cannot find any thing in themselves that he will admit them they are troubled but all this while they are but seeking the Sun with a candle What greater evidence of Gods willingness to receive you than the death of Christ than the invitations of the Gospel this is alone above all evidences of his love He spared not his own Son but delivered him up for us all But herein we are like the Jews who when they had seen many wonders wrought by Christ would still have a new sign the greatest sign is given already Christs dying for a sinful world Men and Angels cannot find out a sign pledg and confirmation of the love of God above that yet if that be not enough we have another sign the promises and invitations of the Gospel which shew his willingness to welcome sinners salvation is offered not to named but described persons therefore if we are willing to come under these hopes upon Christs terms these must satisfie our scrupulous minds that there is no bar put to us but what we put to our selves by our refusing the grace as God offereth it Certainly Gods love and mercy to mankind is our first motive and his willâ—ngness to impart good things to them upon his own terms and surely he is well-pleased with our acceptance of them 't is true 't is said â— John 4.19 We love him because he loved us first But the first motive to draw our hearts to him is not his special elective love to
afflictions of the Gospel 2 Cor. 5.8 9. Death its self may then be born for 't is but the Key to open the prison-door and let out that soul that hath long desired to be with Christ Phil. 1.23 Gratias agimus vobis quod a molestis Dominis liberamur You do them a favour to send them home to their dear Lord. 2. 'T is accompanied with hope they expect within a little while to have their desires accomplished and will a soul that is at Heavens Gates lose all that he hath waited for because the entrance is troublesome When men have crouded to any Mask or Show and have waited long they will not lose their waiting tho they venture many a knock or broken pate to get in so when salvation is very near will a Christian give over his waiting seeking and striving for it Matth. 11.12 Even from the days of John the Baptist the kingdom of heaven suffered violence and the violent take it by fâ—rce 3. Delight We have gotten in part a tast and earnest of our fruition and enjoyment of God and Christ hereafter and it is very pleasing to the soul so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth Worldly men will not let go their vanities nor sinful wretches their foulest sins because they delight in them Many who never knew what it is to love Christ and delight in his salvation do noâ— so earnestly long for and fixedly hope for the promised blessedness Now these may be easily taken off but the other will venture upon the greatest difficulties Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations Ans. Yes The experience of the Saints sheweth it too often But 1. 'T is not totally and finally their heel is bruised not only as the outward man is molâ—sted by afflictions but as they may be drawn to some sinful slips and temptations the hâ—el is the lowest and basest part of the body far enough from any vital part the wounds whereof endanger not the life at all the devil may draw them into some sins which may cause much unquietness and affliction of spirit but these wounds are not deadly and do not quench the life of grace in them these wounds may be painful but not mortal They shall not be hurt of the second death Rev. 2.11 2 Upon recovery by repentance The Lord sanctifieth these falls to them to make them the more cautious and watchful so they grow wiser and better and more resolute as being warned before by their own bitter cost as a ball with the more force it is beaten down it rebounds the higher or as a child that hath gotten a knock or been bitten by a sâ—appish Cur groweth the more wary Josh. 22.17 Is the iniquity of Peor too little fâ—r us They were not yet whole of the iniquity of Peor and therefore should be careful not to wound themselves again 3. All ends in final conquest over Satan Rom. 16.20 And the God of peace shall bruise Satan under our feet shortly We are now in our combat 't is some conquering to keep up our resistance but our full triumph is hereafter 2. Ob. But will it not hurt to press believers to this confidence Will not this weaken their care and diligence No. 1. This is pleasing and acceptable to God to believe that he will perfect and maintain his begâ—n work Phil. 1.6 Being confident of this that he that hath begun a good work in you will pâ—rfect it to the day of Christ. 2. 'T is honourable unto God and doth excite us to praise and thanksgiving when we can trust our interests in his hands with a quiet and well composed mind 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him A Christian in all respects of time can bless God for what he hath done called us when strangers and enemies 1 Pet. 2.9 What he doth do keepeth the feet of his Saints 1 Sam. 2.9 For what he will do 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me And the Lord shall deliver me from every evil work and preserve me to his heavenly kingdom To be satisfied in Gods conduct is certainly very honourable to him 3. 'T is very profitable to the Children of God 1. To keep us from falling God promiseth to keep us but in his own way and that engageth us to an intire dependance upon him in the use of means John 15.4 Abide in me and I in you So 1 John 2.16 17. Ye shall abide in him And then he presently addeth Little children abide in him First a promise and then an exhortation and then we use the means with the more diligence and encouragement as Paul had a promise that not one should perish Acts 27.23 But yet they must all abide in the ship v. 31. 2. To encourage us to return when fallen we have some holdfast on God when we seek to recover our selves by repentance Psal. 119.170 Let my supplication come before thee deliver me accordâ—ng to thy word And Jer. 3 4. Wilt thou not from this time cry unto me My father the guide of my youth 4. 'T is very comfortable and breede 〈◊〉 everlasting joy that should be in Gods redeemed ones Isa. 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Nâ—y it begets an heroâ—cal spirit when we can bear up on the love of God in the sorest tryals As here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VSE It cautioneth us not to be dismayed when the people of God seem to be run down by oppositions and reproaches and the cause of Religion to suffer loss and visibly to go to ruin No Christ hath promised that the gates of helâ— shall not prevail against the Church Matth. 16.18 All the Powers which the devil can muster up cannot destroy Christs interest in the world his Kingdom is like a Rock in the midst of the Sea which being beaten on every side with waves standeth unmoveâ—ble his people many times may be scattered oppressed their profession discountenanced and opposed every where seemingly beaten out of the world but then the Church groweth inwardly the graces of his people are strengâ—hned and increased and their hearts bettered their glory hastned their profession more honoured and râ—verenced in the consciences of men Some converted others confirmed When the Christians were butchered and went to wrack every where Oftentimmes it falleth out so when God breaketh that temporal interest to which we lean he provideth for his own Glory and the advancement of the Gospel by other and better means and Religion gaineth when it seemeth to lose as in the primitive times when the slaughters were frequent they sought to drive Christians to deny Christ but they confess him the more they fumed and chafed because they could not get their will and
door to God Page 250 Our example Page 301 And encouragement Page 302 How we may be like him Page 303 In seven directions he was delivered for us and how Page 325 Given for and given to us how differ Page 328 Christs love to his what Page 374 375 Christians of two kinds Page 19 100 Few like Christ Page 302 Have in them a principle and power opposite to flesh Page 76 Their life should convince the world Page 78 Indeed who Page 79 All such have the spirit Page 80 Different sorts of Christians Page ib. True Christianity what Page 109 They are warned to take heed of foulest sins Page 127 Are by the spirit exactly made like Christ and wherein Page 149 Children of God shall be manifested Page 128 Might live safe above enemies Page 320 And how Page 320 321 Are compleatly provided for Page 326 Church finally conquers Page 371 Condemnation what Page 2 Freedom from it Page 340 It is either by law of Works or Grace Page 2 The word of God the rule of it Page 2 When final and eternal Page 2 Fears of it hardly rid Page 34 Deserved by sin Original and Actual Page 3 Sin Conversion Page 3 Dreaded by Conscience Page 3 How we exempted Page 3 Out of Christ under Condemnation Page 7 Conformity to Christ in afflictions in holiness in glory Page 299 Corruption of man Page 106 Crucifixion a painful and shameful death Page 137 Conquerors and more Christians Page 366 How and who Page 367 Conscience Page 3 22 65 171 Checks for sin urges to duty Page 3 139 Presignifies Gods Iudgments Page 3 Is a rule Page 171 Not to be slighted Tho from spirit of Bondage Page 157 343 Not to be slighted When from spirit of Adoption Page 171 Presupposeth a God and a Law Page 171 Conviction smother'd tend to Atheism Page 78 Where Conviction begins Page 111 115 Conversation good wherein Page 16 Conversion what Page 5 6 God doth all at first yet we must do and what Page 115 'T is a mighty Work Page 135 Covenants two Page 40 Of nature brings us under fears Page 155 Covenant of Grace a Law of the spirit and why Page 9 10 11 Hath all requisites of a Law Page 11 Is Christs Law Page 17 Giveth liberty Page 20 Set up a remedy for us Page 24 Creatures as such subjects of God Page 35 36 Their state shall be renewed and how probably Page 192 D DEath and sin go together Page 21 89 How many kinds of Death and what each is Page 58 It is a punishment Page 89 A mark of Gods Displeasure Page 89 The Destruction of sin in Believers Page 89 To them a means to enter into glory Page 89 90 Comfortable onely to the holy Page 91 92 Death of Saints differs from Death of sinners and how Page 97 What is Death to sinners Page 108 Very fit Eternal Death be the punishment of sin Page 108 Debtors to the spirit Page 99 100 Christians are so Page ib. One Debt to God is indissoluble Page 101 Increased by Redemption Page 102 104 Decrees vid. Election Purpose Deliverance from Bondage of sin and Death very great priviledge Page 23 But begun now full at last Page 96 Dependence on God binds us to please him Page 68 Subjects us to God Page 102 Desires of Rest prove there is rest to be had Page 220 Desires of Hope strong Page 242 Destiny worthy to be known Page 40 41 117 Deadness to duty whence Page 131 Difficulties whet Christian hopes Page 238 Discouragements in obedience injurious to Christ and us Page 38 Lessen our Comforts Page 246 Sinners not Discouraged in sin Saints should not be in duty Page 247 Discourse with our selves Page 55 Disorder in mans mind Page 20 How great and whence Page 116 Dispair twofold and what each is Page 154 Displeasure of God seen most in his internal Government Page 85 Dissent too weak is too much consent to sin Page 52 Distress what Page 351 And why Page 341 Divel Flesh and World set out their best first Christ sets out his worst first his last is best Page 143 Divine works equally the works of Father Son and holy Ghost Page 94 In way proper to each Page ib. Do and Suffer ere we come to Heaven Page 241 Do as you can in Duty tho you cannot as you would Page 254 Dominion of the spirit Page 74 82 Of our Creator Page 100 Of Property and of Iurisdiction Page 100 In God is Universal Page 101 Dominion of God over all Page 316 Dominion of Man over the Creatures was by gift Page 195 Doubts of Eternity lye at bottom of our backwardness to good Page 143 Drooping Christians wanting to themselves Page 156 Die to sin and live to holiness mutually help each other Page 139 We must to live Page 242 Duty tho small yet must in their season be done Page 361 Dying men usually inquire whither going Page 40 117 To Believers is Christs pulling down their Cottage to build them a Palace on his own Charges Page 360 E EArnest of our Inheritance what how long continues Page 96 Earnestness of desire with hope Page 234 Earth and Heavens new Page 188 End of things best measure of them Page 143 269 Effectual Calling what Page 289 And its properties Page ib. Of meer love of God to us Page 290 Wrought by Almighty power Page 291 The particulars of it Page 291 Ends and aims of men different and they are as is their End Page 107 Election of particular persons to Life Page 293 Of meer grace unchangeable Page 293 Agreeable to the honor of God Page 294 And unsearchable in the methods of love to the Elect Page 294 295 Hence they are made to differ from others Page 295 296 By their conformity to Christ Page 299 In what this is Page ib. Shall be Called Iustified c. Page 304 Obligeth us to Duty and gratitude Page 309 Election and the effects are of grace in excellent order and connexion Page 308 This should affect our hearts and in what particulars Page 309 Endeavours must be continued to success Page 49 Eenemies of our Salvation agree in making us Rebels against God Page 64 Cannot hurt us while God is for us Page 314 315 316 Are in chains of Providence Page 321 Enquiry which dying men make Page 40 117 Episcopius fountain of new Theologie Page 5 Estates two in which all end Page 40 Which is ours we may know by the Scriptures Page 172 Esteem of God and things of God discover what we are Page 44 Eternity compar'd with time may set all right Page 182 Eternal Life what Page 59 Eternal death what Page 59 Exaltation of Christ our justification Page 348 Exhortation more necessary than tryal for weak Christians Page 47 Excommunicated by men received by God Page 186 Expiation of sin previous of our being heirs of God Page 179 Events are to be left to God Page 273 Evidence of true Christianity Page 82 83 84 330 Qualities of
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and
will be like them that go back to fetch their Leap more commodiously Vse 3. When you stand let it incite you to Love and Thankfulness Nothing maketh the Saints more love God than his Unchangeableness His Mercy made you come to him and his Truth will not suffer you to depart from him Mercy and Truth are like Jachin and Boaz. Micah 7.20 Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old The Covenant was made with Abraham and made good to Jacob. You may rejoyce notwithstanding your Weakness and Satan's daily Assaults as Daniel in the Lion's Den to see the Lions ramping and roaring about him yet their Mouths muzzled 2 Sam. 2.9 By strength shall no Man prevail that is by his own That any of us have stood hitherto let us ascribe it wholly to God we might have been vile and scandalous even as others Many of better Gifts may fall away and thou keepest thy standing what is the reason We have done enough a thousand times to cause God to depart from us Deut. 23.14 If he see any unclean thing among thee he will turn away from thee And is it not strange that the Spirit of Grace should yet abide with us hitherto when there is so much uncleanness in every one of us The great Argument of the Saints why they love and praise him is the Constancy and Unchangeableness of his Love Psal. 136. For his Mercy endureth for ever and Psal. 106.1 Praise the Lord O give Thanks unto the Lord for he is good for his Mercy endureth for ever No Form more frequent in the Mouths of his Saints Vse 4. If any fall often constantly frequently and easily they have no Interest in Grace 1 John 3.9 Whosoever is born of God doth not commit Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh not a Trade of Sin that is the force of that Phrase God's Children slip often but not with such a frequent constant readiness into the same Sin Therefore he that liveth in a course of Prophaneness Worldliness Drunkenness his Spot is not the Spot of God's Children Deut 32.5 You are tried by your constant Course Rom. 8.1 That walk not after the Flesh but after the Spirit What is your Road and Walk I except only those Sins which are of usual incidence and sudden surreption as Anger Vanity of Thoughts and yet for them a Man should be more humble If it be not felt nor striven against nor mourned for it is a bad Sign What is your Course and Walk There is an Uniformity in a Christian's Course It is nothing to have some Fits and good Moods and Motions Vse 5. It provoketh us to get an Interest in such a sure Condition Be not contented with outward Happiness things are worthy according to their duration Nature hath such a sense of God's Eternity that the more lasting things are it accounteth them the better The immortal Soul must have an eternal Good Now all things in the World are frail and passing away therefore they are called uncertain Riches 1 Tim. 6.17 compared with Prov. 8.18 Riches and Honour are with me yea durable Riches and Righteousness The Flower of these things perisheth their Grace passeth away in the midst of their Pride and Beauty like Herod in his Royalty they vanish and are blasted The better part is not taken away Luke 10.42 Mary hath chosen the better part which cannot be taken away from her A Man may outlive his Happiness be stripped of the Flower of all Worldly Glory is sure to end with Life that is transitory And still they are uncertain Riches uncertain whether we shall get them uncertain whether we shall keep them By a care of the better part we may have these Things with a Blessing Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you Gifts they are for the Body rather than the Person that hath them Men may be carnal and yet come behind in no Gifts Judas could cast out Devils and yet afterwards was cast out among Devils 1 Cor. 12.31 the Apostle had discoursed largely of Gifts but saith he Yet I shew you a more excellent Way and that is Grace that abideth Many that have great Abilities to pray preach discourse yet fall away according to the Place which they sustain in the Body so they have great Gifts of Knowledg Utterance to comfort direct instruct others to answer their Doubts to reason in holy Discourse and yet may fall fouly Heb. 6.4 5. They may be once enlightned and have tasted of the heavenly Gift and were made Partakers of the Holy-Ghost and have tasted the good Word of God and the Powers of the World to come They may have a great share of Church-Gifts Nay Gifts themselves wither and vanish when the bodily Vigor is spent 1 Pet. 1.24 All Flesh is Grass and all the Glory of Man as the Flower of Grass the Grass withereth and the Flower thereof falleth away Whatever Excellency we have by Nature Wit Knowledg Strength of natural Parts nothing but what the Spirit of God worketh in us will last for ever So for seeming unsound Grace as false Faith such as beginneth in Joy will end in Trouble it easeth you for the present but you shall lie down in Sorrow General Probabilities loose Hopes uncertain Conjectures vanishing Apprehensions of Comfort all fail The planting of true Faith is troublesom at first but it leadeth to true Joy you may look upon the Gospel with some kind of delectation Thorns may blaze under the Pot tho they cannot keep in the Fire Do not rest in tasting the good Word of God Heb. 6.5 in some sleight and transitory Comfort Hymeneus and Alexander are said to make shipwrack of Faith 1 Tim. 1.19 20. that is of a false Faith So for a formal Profession Men may begin in the Spirit and end in the Flesh. Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh A Man may seem to himself and to the Church of God to have true Grace nay he may be enlightned find some comfort in the Word escape the Pollutions of the World foul gross Sins yea these good things may be the Works and the Effects of the Spirit of God not of Nature only not professed out of a carnal Aim but there is no setled Root and therefore it is but of short continuance But certainly that Form that is taken up out of private Aims will surely fail God delighteth to take off the Mask and Disguise of Hypocrites by letting them fall into some scandalous Sins Paint is soon washed off Therefore rest not in these things till solid and substantial Grace be wrought in your Hearts Vse 6. Is Comfort to God's Children Grace is sure and the Privileges of it sure Grace is sure through your Folly it may be nigh unto Death but it cannot
die This is the Advantage of spiritual Comforts that they do not only satisfy our Desires but secure us against our Fears Isa. 35.10 The Ransomed of the Lord shall return and come to Zion with Songs and everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flie away Once in Christ and you shall be for ever preserved The Leaven and the Dough can never be severed when kneaded together so neither can you from Christ. Grace would be little better than temporal Things if it did yield but temporary Refreshment You are sure that nothing shall cut you off from enjoying God for nothing shall altogether cause you to cease to love God The Children of God would be troubled tho their Grace should not fail if their Privileges should be cut off but you are sure of both God will maintain a Spark and the Seed remaineth and the Privileges of Grace are sure too This was figured under the Law An Israelite could never wholly alienate his Title to the Land Lev. 25.23 The Land shall not be sold for ever for the Land is mine for ye were Strangers and Sojourners with me His Title to the Land shall not be quite cut off it shall not be sold for ever Which was a Type of our spiritual Inheritance in Christ which cannot be alienated from us He might for a while alienate and pass away his Inheritance yet the Property remained he knew it would return again So here God's Children are never disinherited By Regeneration we are made Coheirs with Christ we have an Interest in the whole Patrimony of the Gospel Now God will not cut off the Entail nor take the advantage of every Offence which his Children commit To insure us he hath not only put the Entail into our hands by giving us his Promise but he hath given us Earnest and Seisin in part and he hath chosen a Feoffee in Trust to keep the Estate for us our heavenly Patrimony is kept safe in his hands It is true we forfeit it by the Merit of our Actions but the Trust standeth still enrolled in the Court of Heaven and is not cancelled Christ is to look to that and it being conveyed in and by him as the first Heir he is to interpose his Merit As under the Law if the Person were not able to redeem the Inheritance the Kinsman was to redeem it Christ is our Kinsman after the Flesh he is our Goal and maketh all firm and sure between God and us It is true we lose the Evidences that are in our keeping Peace of Conscience Joy in the Holy-Ghost but the Estate is undefeizable and cannot be made away from us Well then you see that Grace is kept and the Privileges of Grace are kept O what a sweet Comfort is this But now because Comforts are never prized but in their Season Men that have not been exercised in spiritual Comforts nauseate these sweet Truths they know not what it is to be left to uncertainty when Troubles come like Waves one upon the neck of another let us see when these Truths will be sweet and seasonable 1. In great Troubles when God seemeth to hide his Face Oh! how sweet is it to hear God say Gen. 28.15 Behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of All this shall better thy Heart or hasten thy Glory We are apt to think that God will cast us off and will never look after us any more tho formerly we have had real Experience of his Grace What a foolish Creature is Man to weaken his Assurance when he should come to use it to unravel all his Hopes and Experiences Times of Trouble are a fit Season to make use of this Comfort 2. In the Hour of Temptation and hard Conflicts with Doubts and Corruptions when you find their Power growing upon you you are ready to say as David did after all his Experiences I shall one day perish by the Hand of Saul 1 Sam. 27.1 and many times out of Distrust ye give over the Combate Then say Who shall separate us from the Love of God One came to a pious Woman when she had been exercised with a long and tedious Conflict and read to her the latter part of the 8th of the Romans she broke forth in Triumph Nay in all these things we are more than Conquerors through him that loved us Sin or Death cannot divide you from Christ Christ will tread Satan under your Feet and weaken the malignant Influence of the World 3. In times of great Danger and Defection through Terror and Persecution as Sanders trembled to think of the Fire especially when others fall fearfully that were before us in Privileges and Profession of Zeal and Piety when the first become last when eminent Luminaries are eclisped and leave their Orb and Station as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell it was a great shaking 2 Tim. 2.18 19. Who concerning the Truth have erred saying That the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his 4. In times of disheartning because of the Difficulties of Religion and the use of means groweth troublesome To quicken us in our Christian Course think of the Unchangeableness of God's Love all Grace riseth according to the Proportion and Measure of Faith loose Hopes weaken Endeavours 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air As those that run at all give over when one hath over-reached them they are discouraged when Hope is broken the Edg of Endeavours is blunted Go on with Confidence ye are assured of the Issue by these Endeavours God will bless you and keep you there is a sure Recompence 5. In the Hour of Death when all things fail you God will not fail you this is the last Branch Do but wait I will not forsake you notwithstanding all that I have done all that I have promised there is more behind than ever you have enjoyed Death shall not separate Olevian comforted himself with that Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee In the Pains of Death Sight is gone Speech and Hearing is departing Feeling almost gone but the Loving-Kindness of God will never depart Oh! the Lord give us such a Confidence in that Day that we may fix this Comfort in our Thoughts Doct. 2. That we are kept in the state of Grace by God's Name by his Power for