Corrosives are not proper to all Wounds and Diseases and a proud Censure is not a charitable Reproof Therefore in the general it must be so as it may best obtain its Effect 2. With Lenity and Christian Meekness that it may appear an Act of Love not the Fruit of Passion but Compassion Gal. 6.1 If a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness When we would reclaim and restore such as are surprized with any Sin we must do it in such a manner that they may see our Love to them and that we have a right Aim which is not the Reproach and Disgrace of the Person but his Reformation and Amendment Our Indignation against the Sin must not transport us or carry us besides our Pity to the Person and there must not appear in it the Rigour and Severity of Censure which proceedeth of Pride but the Lenity of Love considering the Circumstance of humane Failty and our own Proneness to offend if we were in like Circumstances It is our Brother's Amendment we look after not to beget in others an ill Opinion of him or a good Opinion of our selves as if we were singular in Holiness and Hatred of Sin above others And we must by all means shew that our reproving proceedeth from a Zeal for the Glory of God and Love to and Care of the Salvation of our Neighbour 3. Prudently All Circumstances must be well weighed of Person Time and Place Occasion and the Temptations to the Offence that all things may be done conveniently and proportionable to the End Prov. 25.12 As an Ear-ring of Gold and an Ornament of fine Gold so is a wise Reprover upon an obedient Ear. That is wise Reproof is a precious Jewel that is not so great an Ornament to the Ear as a wise seasonable Reproof is acceptable to a gracious Heart Reproof is an Ear-Jewel now an Ear-Jewel must not be too weighty and heavy left it tare and rend rather than adorn the Ear. Thirdly The Argument by which this Duty is inforced Lest thou bear Sin for him that is the Marginal Reading In the Text Thou shalt not suffer Sin upon him either Reading affordeth a strong Argument 1. Thou shalt not suffer Sin upon him that is not leave him in his Sin unreproved Sin should be so odious to a gracious Heart that as we should be careful not to commit it our selves so we should not permit it to lie upon others As we would shake off a Spark of Fire from their Clothes so we must not suffer any sinful Blemish to remain upon their Consciences and Conversations God would every way hedg us within our Duty as by mourning for the Sins of others he teacheth us Penitence for our own so by reproving others Sins he teacheth us Caution for our selves Rom. 2.1 Thou art inexcusable O Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things They that live and go on in these Sins in judging others they condemn themselves 2. The other Reading also offereth a good Argument That thou bear not Sin for him To bear Sin is to bear Punishment as Christ is said to bear our Sins in his Body upon the Tree when he indured the Punishment due to our Sins 1 Pet. 2.24 So he that reproveth not Sin is said to bear Sin for his Brother or Neighbour that is Punishment for his sake because he seeketh not to save a Soul from Death as the Lord threatneth Ezek. 3.18 When I say unto the Wicked Thou shalt surely die and thou givest him not Warning nor speakest to warn the Wicked from his wicked way to save his Life the same wicked Man shall die in his Iniquity but his Blood will I require at thine Hands Others are to answer for it who have Ability and Opportunity to reprove Now we have Sins enough of our own that we need not take on us a new Guilt and be Partakers of other Mens Sins or bear more for their sakes From the whole observe Doct. That Brotherly Reproof is a necessary Duty which all are bound to practise as well as they can I. Let us consider the kind of the Duty which we are bound to enforce Reproof and Admonition is either Authoritative and by way of Office or Charitative and by way of general Duty 1. For Reproof by way of Office we have many Scriptures 2 Tim. 4.2 Preach the Word be instant in Season out of Season reprove rebuke exhort with all Long-suffering and Doctrine that is urge them press them call upon them when they are at leisure to hear and come together for that Purpose or when thou hast any Opportunity to fasten any thing upon them at other times Labour still to convince the Evil-doers of their wicked Courses This is the continual Duty of Ministers and they must mind it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Season out of Season both when they have probable Opportunities and when they take occasion though they find it not when the Hearers it may be think it not so seasonable the Recovery of Souls must not be delayed 2. Reproof by way of general Duty which lieth upon all Men that are capable and have the Use of Reason Of this the Apostle speaketh 1 Thess. 5.14 Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the Weak be patient towards all Men. All these are Duties of Christian Charity which belong to private Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warn them that are unruly Reproof is one of these Duties 2 Thess. 3.15 Count him not as an Enemy but admonish him as a Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set his Duty in his Mind Again all Christians must contribute their Help to preserve the Church of Christ from Scandal and Prejudice And therefore when they see any Man forsake his Station and his Work they must admonish him of his Fault and never leave till they have reduced him into his proper Posture and Place again Now there is a Difference between these two Duties for the one is not only an Act of Charity but Justice the other is an Act of Charity and that general Duty that we owe to a Neighbour as a Neighbour The one is done by a Superiour by virtue of his Office the other is done by an Equal towards his Equal or by a Superiour by virtue of his common Relation The one is done publickly by right dividing the Word of Truth and giving every one his Portion the other is done privately between us and our Brother that we may gain him according to Christ's Rule The one is done by publick Declaration and the Evidence of Truth in their Consciences disproving their evil Deeds Iohn 3.20 Every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved The other is done by closer Application or personal Charge for the Sins
begging to his own Creature and deals with us as importunately as if the Benefit were his own thus doth he pray us to be reconciled And then God threatens eternal Death to stir us up to take hold of eternal Life he tells us of a Pit without a Bottom and a Worm that never dies Sometimes he seeketh to work upon our Hope and sometimes upon our Fear he not only tells us of the loss of Happiness which is very grievous to an ingenuous Spirit Heb. 12.14 Follow Holiness without which no Man shall see the Lord But he tells us of those eternal Torments that are without End and Ease of a Worm than never dies and of a Fire that shall never be quenched O whose Heart doth not tremble at the mention of these things Then on the other side we have Promises as great as Heart can wish for and more 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises It hath not entred into the Heart of Man to conceive of these things Who ever hired a Man to be happy or a thirsty Man to drink or a hungry Man to eat Salvation is so acceptable and the heavenly and blessed Hope so glorious that we should purchase it at any rate but God taketh all Methods to awaken Man Thus the Gospel may well be said to be a powerful Instrument of our Salvation because it hath a powerful Tendency that way 2. Because it hath the Promise of the Spirit 's Assistance Rom. 1.16 the Gospel is said to be the Power of God unto Salvation not only because it is a powerful Instrument which God hath appropriated to this Work but this is the Honour God puts upon the Gospel that he will join and associate the Operation of his Spirit with no other Doctrine but this And therefore the Apostle saith Gal. 3.2 Received you the Spirit by the Works of the Law or by the hearing of Faith How come you to receive the Spirit either by endeavouring to get Acceptance with God according to the Terms of the Law or by the Doctrine of the Gospel The Assistance of the Spirit is joined with no other Doctrine This is the Authentick Proof of the Excellency of that Doctrine that God hath reserved the Power of his Grace to go along with it he will not associate and join his Spirit with any other Doctrine The Law as it is contra-distinguish'd from the Gospel it is called the Ministration of Condemnation 2 Cor. 3.9 and the Ministration of Death to fallen Man ver 7. It is the Office of the Law to condemn a Man not to save him Not as if preaching of the Law did make us guilty but shews us to be guilty to him that is guilty of Death it puts the Guilt before their Eyes that knowing it and feeling it he may be terrified and despair in himself and beg for Deliverance To this end the Apostle gives us an account of his own Experience Rom. 7.9 I was alive without the Law once that is I thought I was alive and did not know my self or feel my self guilty of Death I thought my self to be in as good a condition towards God as any Man but when the Commandment came Sin revived and I died then I counted my self to be lost and utterly undone A Sinner before the Law comes is like a Beggar that dreams he is a King and that he wallows in Ease and Plenty but when he awakes his Soul is empty and he feeleth his Poverty and his hungry Belly and his Rags confute all his Dreams and false Surmises So we thought our selves to be alive in a good condition towards God but when the Law comes then we see our selves to be dead and lost Therefore the Law as it is opposed to the Gospel is not the Means of Salvation so it is only the Law of Sin and Death Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Object You will say these seem to be hard Expressions to call it the Law of Sin and Death but you must understand it aright To Man fallen the Law only convinceth of Sin and bindeth over to Death it is nothing but a killing Letter but the Gospel accompanied by the Power of the Spirit bringeth Life Again Psal. 19.7 it is said there The Law of the Lord is perfect converting the Soul therefore it seems the Law may also be a word of Salvation to the Creature I answer By the Law there is not meant only that part of the Word which we call the Covenant of Works but there it is put for the whole Word for the whole Doctrine of the Covenant of Life and Salvation as Psal. 1.2 His Delight is in the Law of the Lord and in his Law doth he meditate day and night And if you take it in that stricter sense then it converteth the Soul but by accident as it is joined with the Gospel which is the Ministry of Life and Righteousness but in it self it is the Law of Sin and Death Look as a thing taken simply would be Poison and deadly in self yet mix'd with other wholsome Medicines it is of great use is an excellent Physical Ingredient So the Law is of great use as joined with the Gospel to awaken and startle the Sinner to shew him his Duty to convince him of Sin and Judgment but it is the Gospel properly that pulls in the Heart Vse To press you to regard the Gospel more as you would Salvation it self for it bringeth Salvation By way of Motive and Encouragement 1. Consider the greatness of the Salvation Heb. 2.3 How shall we escape if we neglect so great Salvation It is not a slight matter in the Gospel God doth not treat with you about Trifles your eternal Life lies upon it we preach to you a Doctrine that tends to Salvation That so the Argument may be more operative consider what is Salvation Salvation implieth a Deliverance from Danger and Distress and a preservation in a condition of Safety Sometimes he is called a Saviour qui quod semel factum est conservat ne pereat that keepeth a thing in a condition of Safety tho it were never lost In this sense God is said to save Man and Beast Psal. 36.6 O Lord thou preservest Man and Beast As he doth preserve them from Decay and Ruin so he is the Saviour of all Men 1 Tim. 4.10 There is not a Creature but may call God Saviour But this Salvation I speak of is a Salvation proper but to a few Creatures not a general Preservation or Act of Providence here is not only Safety but Glory it is a translation to a place of Happiness Again he is said to save that delivers out of Danger and Destruction as the Shepherd that snatcheth the Lamb out of the Teeth of the Lion saveth him and in common speech we call him a Saviour that delivers from Evil. But mark this
Giving and the Persons to whom 1. The Giver and that is Jesus Christ who is God over all blessed for ever Usually Men make a Market of their Courtesies they give to them that can give again and make them Recompence but he is that blessed Lord to whom nothing could accrue from us In short the Father gave him and he gave himself There is infinite Love in that God the Father gave him Iohn 3.16 God so loved the World that he gave his only begotten Son It tells you not how but leaves you to wonder and admire at it I would represent it a little to you and therefore let us measure it by created Affections The Affections of the Virgin Mary to Christ is the fittest Glass I can represent it by From her he took his Substance that had the Interest of an earthly Mother Now how was she troubled What Commotion was in her Bowels The Holy Ghost expresseth it Luke 2.35 Yea a Sword shall pierce thrô thy own Soul also that the Thoughts of many Hearts may be revealed She was like one wounded to the Heart when she saw Christ hung upon the Cross yet he took but his humane Body from her If there was such a Commotion in the Bowels of the Virgin Mary the Mother of the Lord what then was it for God the Father to give up his only Son His Love was Infinite yet he gave up Christ. We read of some Fathers who have much denied themselves Abraham offereth Isaac Ieptha offereth his Daughter Lot would have given his Daughters to save his Guests These are but obscure Shadows of the Father's giving up of Christ in whom he took infinite Complacency and Contentment And then bless God for this willing Condescension of the Lord Christ that his Heart was so taken with the Motion the Father makes to him Son you must be responsible to my Justice and take a Body Christ replied Lo I come And Isa. 53.11 He shall see of the Travel of his Soul and be satisfied To bring Sons to Glory cost the Lord Christ much travel of Soul but he saith all this is well enough if he shall see the Fruit of it it is enough I am satisfied this is enough for all the Temptations in the Wilderness enough for all the Agonies in the Garden enough for all the Sorrows on the Cross if a few Creatures might be saved and brought to God And consider the Father's Giving and the Son 's Giving they are not contrary and do not destroy one another The Father's Love doth not lessen Christ's but commend it that he hath the same good-will to us as the Father had Jesus Christ as Mediator is the Servant of God's Decrees Many times the Servant hath not the same Affection to the Work as the Master hath But it is otherwise here God's Heart and Christ's Heart is set upon the Work God sets him a-part to be a Mediator and Christ sets himself a-part to see what he can do to save Creatures O bless the Lord. Thus for the Giver 2. The Gift He gave himself not an Angel Among all the Treasures of Heaven and Earth there was nothing more excellent and precious than the Lord Christ He doth not give Gold and Silver but himself to die for us 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ. And how doth he give himself Certainly his whole Self Body and Soul his Godhead was engaged in this Work tho that could not suffer He shall make his Soul an Offering for Sin Isa. 53.10 Christ's Soul was to stand in our Souls stead His Soul was heavy to the Death as well as his Body abused mangled with Whips and exposed to Sufferings And the Godhead it self assisted all was interested in it So that look as when the Sun shines upon a Tree tho you cut the Tree you do not cut the Sun so the Godhead stood by but suffered nothing Christ suffered not only Death but Desertion The Soul 's forsaking of the Body at Death was nothing so heavy as God's forsaking of the Soul when he cries out My God my God why hast thou forsaken me Mat. 27.46 Many forsook him his Disciples left him they all fled but Christ complains not of this but there was the suspension of the wonted Joys of the Godhead and that troubled him This was the Passion of his Passion The Moon loseth no Brightness when it suffereth an Eclipse by the Interposition of the Earth but shines as bright as ever so the Lord Christ lost nothing but only there was an Eclipse of God's Countenance and this was the Terror and Anguish of his Soul 3. Consider the Manner of giving it was free and voluntary without reluctancy which was the great Argument of his Love freely and willingly he gave up himself Gal. 2.20 The Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me Faith pitcheth upon this Circumstance Who loved me and gave himself for me to urge us to the spiritual Life 4. Consider for what End it was Ephes. 5.2 He gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour The Sacrifice that was offered for the whole Congregation was to be killed without the Camp and the Blood to be brought with sweet Perfume to the Mercy-Seat So the Lord Christ comes out of Heaven to be killed on Earth and then is gone to Heaven to represent his Sacrifice to God as a sweet Perfume He gave himself to be a Ransom for us to die a shameful and accursed Death on the Cross he gave himself to be substituted in our room and stead The sadness of every Loss is according to the measure of Enjoyment Life died Righteousness was made Sin O blessed Exchange 5. Consider for whom he doth it The Apostle saith it was for us not for Angels Tho they did far exceed Man in Excellency of Nature yet God would not treat with the lost Angels they were never recovered but he gave himself for us Men. Nay not only for us that were his Creatures but that were his Enemies vile and unworthy Sinners Rom. 5.8 God commendeth his Love towards us in that while we were yet Sinners Christ died for us A Man would even die for a good Man tho there be but a few such Persons in the World but here the Just dies for the Unjust 1 Pet. 3.18 For Christ also hath once suffered for Sins the Iust for the Vnjust that he might bring us to God Now this commends his Love indeed in that it was for us vile Miscreants Dust and Ashes Adam sold us for a thing of nought an Apple and so the Lord might have condemned us cast us off and created another World of nobler Creatures than the present Race of Men or might have redeemed us at a cheaper rate Let all this
Christ Iesus Mark there is a Redemption in Christ a Price paid but no humane Satisfaction made Free-Grace found out the Remedy not excited by any Works of ours 2. For Deliverance by way of Exchange that seems to have some Place here for Christ was substituted into our Room and Place so far as would stand with the Dignity of his Person and he was made a Captive that we might go free from the Wrath of God though he was never in Bondage to Sin so it is said 2 Cor. 5.21 He was made Sin for us that is a Sin-Offering and he was made a Curse for us Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us He was substituted into our Room and Place saith Austin Suscepit sinâ— malis meritis poenam ut nos sine bonis consequeremur gratiam He did not deserve the Punishment as we do not deserve the Glory only he took our Chains and our Bonds upon himself In Ecclesiastical Story mention is made of one Pambo a Monk a charitable Man after he had given all his Goods for the Redemption of Captives and had nothing left but his Bible Nay says he I will give this away also that hath taught me to give other things and when that was gone Socrates reports of him that he gave himself he went in their stead to stay as a Pledg for them This I have brought as a Shadow and some kind of weak Adumbration of Christ's Love to Men he himself would become the Ransom and be put in our Place and Room that we might go free 3. Another way of Deliverance is by Force and powerful Rescue and thus Christ hath redeemed us as we were under Satan's Power and held under Sin As Abraham rescued Lot when he was taken captive Gen. 14. So did Christ make a Rescue of us when we were led captive by our own Lusts or rather for this was the Type of it as God by a mighty Hand recovered Israel out of Egypt Egypt signified the Kingdom and Power of Darkness so we are said to be snatched and recovered out of the Kingdom of Darkness Col. 1.13 Who hath delivered us from the Power of Darkness By a powerful Rescue hath God snatched and taken us out of our spiritual Egypt out of our natural Bondage The Blood of the Passover was sprinkled on the Door-Posts as the Blood of Christ on our Hearts which is a Mark of Preservation On the Devil's Part our Captivity was a mere Tyranny and Oppression for when God was once satisfied Satan had no more Power by Right over us and therefore Christ redeems us from the Devil by Force and Violence he needs not make Satisfaction to him Therefore it is notable that in the Sufferings of Christ there was not only the Lord 's own Hand and Counsel but also the Powers of Darkness had a hand in them therefore it is said Luke 22.53 This is your Hour and the Power of Darkness Though the Devil did not immediately afflict Christ as some Divines hold though I dare not positively assert it yet by his Instruments the Jews he crucified him and therefore justly for this Injury done to Christ was his Power made void When Christ did something to God he was doing something to the Devil he triumphed over Principalities and Powers by his Cross Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it Thus the Elect the Prisoners of Hope are called out and set free 4. Another way is by paying a Price and Ransom 1 Tim. 2.6 Who gave himself a Ransom for us Eph. 1.7 In whom we have Redemption through his Blood His Blood was the Price paid to God Tho Satan held us Captive yet the Satisfaction must be made to God because Man had not sinned against the Devil but against God and therefore to him it belonged either to condemn or absolve us and let us go free therefore Christ gives Satisfaction to God and by that means he dissolves the Power of Satan for God being satisfied Satan hath no Power over us Thus you see we are several ways redeemed freely as to our selves by way of Price and Satisfaction as to God Christ being substituted in our room and place but by way of Power and Force as to Satan Thus I have discovered our Redemption by Christ with Allusion to the Figures of the Law and Custom of Nations II. I shall more particularly shew you how we are redeemed from Iniquity We were under a double Bondage of Sin the Guilt of Sin and the Power of Sin both which made our Condition slavish The latter is chiefly understood yet I shall speak a little of both we are redeemed from the Guilt of Sin by Christ's Satisfaction from the Power of Sin by his Spirit First From the Guilt of Sin Redemption is made mainly to consist in Remission of Sins Col. 1.14 In whom we have Redemption through his Blood even the Forgiveness of Sin So Eph. 1.7 The Apostle in both places explaineth wherein it mainly consists Now concerning this part I note 1. That it is the Ground and Pledg of all the rest Sin being pardoned the Power of the Devil is abolished the Wrath of God removed the Guilt of eternal Death is taken away Acts 5.31 Him hath God exalted with his Right-hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sin So Luke 24.47 And that Repentance and Remission of Sins should be preached in his Name Repentance is the beginning of all new Obedience and Remission of Sins is the Seed of eternal Life all Duties are included in Repentance and all Blessings in Pardon The Gospel is nothing else but a Doctrine of Repentance and Remission so that the Devil cannot hold us as his Captives nor Sin rule in us as in Slaves This is the Ground and Pledg of the rest 2. Sin being pardoned we are freed from the Penalties of Sin viz. the Evils after Sin Sin hath a long train of Judgments all which are done away when Sin is pardoned It will not stand with the Honour of his Mercy to forgive the Debt and yet to require Payment it is a mocking to say I forgive the whole Debt and yet to expect part of Payment Certainly God forgiveth us our Debts as we are bound to forgive others so we are bid to pray Mat. 6.12 Forgive us our Debts as we forgive our Debtors Now we are bound to forgive them wholly and not in part It would not stand with God's Justice to exact the Debt twice of Us and of our Surety Isa. 53.4 Surely he hath born our Griefs and carried our Sorrows Obj. But we are still subject to Corruption and Misery the Miseries of the present Life and Death hereafter Answ. 1. As to Miseries The Afflictions of God's People seem to be Punishments but are not and differ as much as a Punishment and a Medicine God acts
the part of Physician not of a Judg he burneth us cutteth us puts us to pain but not to do us hurt not to satisfy Vengeance but to better our Hearts Hic ure hic seca Domine modo parcas in aeternum Our Afflictions are troublesome to the Flesh as Punishments are we cannot expect full Security or total Exemption from them Again they come not by chance Affliction doth not spring out of the Dust but they come by special Dispensation as Punishments also they do not come by chance Sin is for the most part the occasion of them God chasteneth them because they have sinned as we quench a Brand plucked out of the Burning or he warneth them that they may not sin again The Chastisements of the Godly serve for Examples as well as the Punishments of the Wicked But they are not properly Judicial Acts to satisfy the Law as a Judg taketh no notice of the Repentance of the Delinquent but of his Fault They are Acts of Love and a part of God's Family-Discipline Brambles are not pruned but Vines Heb. 12.6 For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth Bastards are leftto live more at large Again they are for the exercise of Grace not for the destruction of our Persons A Judg doth not punish Offenders because he loveth them but because the Law requireth it If Corrections were Punishments wicked Men should have the greatest share Heb. 12.10 He chasteneth us for our Profit that we might be Partakers of his Holiness A Judg looketh to the Good of the Common-wealth to keep Authority and the Majesty of Government not the Benefit of the Malefactor 1 Cor. 11.32 When we are judged we are chastened of the Lord that we may not be condemned with the World The Godly are punished here that they may not be condemned hereafter The Scripture every-where maketh it a part of our Blessedness Iames 1.12 Blessed is the Man that endureth Temptation Phil. 1.29 Vnto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are Dispensations of Love Answ. 2. For Death This was the primary Effect of Sin yet it remaineth Gen. 2.17 In the day thou eatest thereof thou shalt surely die But the Curse of the Law is become a Blessing of the Gospel Death is ours 1 Cor. 3.22 Whether Paul or Apollo or Cephas or the World or Life or Death c. all are yours Adam might have lived here happily for ever but Christ hath provided a better place for us there is a deep Gulf which cannot be passed but by Death our present Earthly Nature is not fit for that happy State 1 Cor. 15.50 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption If Christ could have contented himself with giving us an Earthly Paradise Death had not been necessary That State in the Garden was an innocent and happy but an Earthly State These Bodies of ours that need Meat and Sleep would have sufficed for the Earthly Garden but we expect a greater Benefit and therefore we must be contented with the Way and Passage Sense and Reason telleth us that these Bodies which we now carry up and down are not fit for that State we must lay what we received from Adam in the Grave that when it is purged and renewed we may be like to Christ. The Grain liveth not except it die the Shed and old House is pulled down that God may raise a more glorious Structure If all Believers should be wrap'd up into Heaven and changed Miracles would be multiplied without need It is no Punishment to lose our Corruption and Mortality 3. The next Proposition is this That the fairest part of this Redemption is hereafter then our Happiness in Christ is perfect Luke 21.28 When these things begin to come to pass then look up and lift up your Heads for your Redemption draweth nigh Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed unto the Day of Redemption Then we are past Gun-shot and out of Harm's way We are fully redeemed from the Guilt of Sin when there is no Monument of God's Displeasure left We must be like our Head in all Conditions We are not fully freed from the Relicks of Sin till the Resurrection that we may have new Matter to glorify God when we come to Heaven Old Adam is not quite abolished till God be all in all Secondly He hath delivered us from the Power of Sin He paid the Price on the Cross therefore it is said Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin When Christ lay a dying Sin lay a dying and bled with him on the Cross then was Grace purchased and therefore Faith should look upon Sin as dead and actually crucified it is done in the Mystery And then he ascended and poured out the Spirit now to accomplish this Work God is satisfied and Christ's Work lieth now with Satan and our own Hearts 1. For Satan He is dispossessed and cast out at Conversion Luk. 11.21 22. When a strong Man armed keepeth his Palace his Goods are in Safety But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils Then Christ taketh away the Prey The Devil may trouble us but he is but a Tyrant cast out he can no more reign And by preserving Grace he keepeth possession Christ will not lose Ground when once he hath got Footing Rom. 16.20 The God of Peace shall bruise Satan under your feet shortly As Ioshua called unto his Companions chap. 10.24 Come near put your Feet upon the Necks of these Kings 2. As for our own Hearts He breaketh the Yoke and sets the Will at Liberty and maketh us free for God Rom. 6.17 But God be thanked ye were the Servants of Sin but ye have obeyed from the Heart that form of Doctrine which was delivered to you It was a willing Bondage but now we are made a willing People then our Consent was voluntary now our Resignation is so too There are indeed some Relicks of Corruption and Opposition left there are inward Monuments of the Fall as well as outward as there are some grudgings of a Disease after a Cure but in Heaven all is perfect and even now there is not a willing Subjection but a Resistance made to Sin Vse 1. To exhort us to Thankfulness to our Redeemer Remember your former Bondage it is a woful Captivity to be under Sin Those that are under Sin are under the Curse of the Law and the Tyranny of the Devil we could have no boldness with God as a Father nor look him in the Face the Law is against us God is the Judg Satan the Jaylor our own Consciences an under-Keeper Our Fears of Death
it especially the Sick and the Dying He that formerly tempted then beginneth to trouble and he that formerly shewed you the pleasant Baits of Sin will then shew you the Hook he who now representeth Pardon easy will then represent it as impossible And when Death cometh he hath Power to hale away the Sinner to Torments For as the good Angels carry the Souls of the Faithful to Christ Luke 16.22 23. so probably the Devil hath a Power to carry them to Hell Now as the Devil hath this Power of Death he bringeth Men into Sin that he may bring them into Terror Yea Satan hath a great hand in the Troubles of Conscience which befal God's Children Well then how is this Power destroyed By satisfying the Law Christ destroyeth the Power of the Devil For first he blotted out the Hand-writing that was against us and then spoiled Principalities and Powers Col. 2.14 15. And when he doth actually justify we feel the Comfort and Benefit of it Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who shall condemn It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us Our Advocate is more gracious in Court than our Accuser having payed our Ransom and interceding for us and pleading it what Accusation from the Law can stand against those who have imbraced this Gospel 3. The Being of Sin For while it remaineth there is somewhat of Satan left which he worketh upon There is a Remnant of his Seed in the best the Godly are yet in the Way but not at the end of the Journey and therefore he hath leave to assault them while they are here but Christ will perfect the Conquest which he has begun and so the very Being of Sin shall at length be taken away Iude 24. To him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Eph. 5.27 That he might present it to himself a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish At Death Sin is totally disannulled the Physician of our Souls will then perfect the Cure As in the first Moment of our Birth we were Sinners so in the Moment of our Expiration all Sin dieth Christ taketh that time to finish his Work No Sinner can enter into the State of Bliss but the Vail of the Flesh being rent we are immediately admitted into the sight of God and so made exactly perfect 2 dly As to the general Case or his Interest in the corrupt World It is true the Kingdom of Satan yet remaineth But he doth and shall divide the Spoil with the Strong Isa. 53.12 Therefore will I divide him a Portion with the Great and he shall divide the Spoil with the Strong And though his Doctrine and Religion meeteth with Opposition in the World yet it doth prevail upon Opposition and against Opposition and by Opposition when in the Seasons of it he cometh to set his Kingdom on foot Rev. 6.2 I saw a white Horse and he that sat on him had a Bow and a Crown was given unto him and he went forth conquering and to conquer This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom Where you may note his Furniture a Crown and a Bow The Crown noteth his Dignity the Bow his Armour and Strength Psal. 45.3 4 5. Gird on thy Sword upon thy Thigh O thou most Mighty with thy Glory and Majesty and in thy Majesty ride prosperously because of Truth and Meekness and Righteousness and thy Right Hand shall teach thee terrible things Thine Arrows are sharp in the Heart of the King's Enemies whereby the People fall under thee Christ having the Grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means proper to the Mediatory Dispensation by his Word Spirit and Providence 1. His Word which is called the Rod of his Strength Psal. 110.2 The Weapons of our Warfare are not carnal but mighty through God 2 Cor. 10.4 When Christ will work the World cannot resist its convincing Power those that feel it not fear it John 3.20 Every one that doth evil hateth the Light neither cometh to the Light lest his Deeds should be reproved 2. His Spirit Now what can stand before the mighty Spirit of God convincing Men of the Truth of his Religion John 16.8 9 10 11. And when he is come he will reprove the World of Sin and of Righteousness and of Iudgment Of Sin because they believe not on me Of Righteousness because I go to the Father and ye see me no more Of Iudgment because the Prince of this World is judged Shewing hereby Christ was the Messiah and therefore they were guilty of great Sin who did not believe on him That he was a righteous and innocent Person and no Seducer because Christ rose from the Dead and went to the Father That he was an exalted Prince above Satan and whatever things were looked upon as Divine Powers Many that were not converted were convinced of this 3. His Providence All Judgment was put into Christ's Hands to be improved for the advancement of his Mediatory Kingdom John 5.22 For the Father judgeth no Man but hath committed all Iudgment to the Son He hath the Government of all things Angels and all Events that fall out in the World None of the Creatures are left to their own Arbitrement or uncertain Contingences but under the Government of a supreme Providence which is left in Christ's Hands Thus you see though the Devil's Interest be held up by the combined Interests of the World agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them yet Christ is able to break and dissolve all this Force and Power Secondly How far was Satan destroyed or his Head crushed 1. Negatively 1. Non ratione Essentiae not to take away his Life and Being No there is a Devil still and shall be even when the whole Work of Christ's Redemption is finished For then it is said Rev. 20.10 The Devil that deceived them was cast into the Lake of Fire and Brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever So Mat. 25.41 Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels Then Eternal Judgment is executed on the Head of the wicked State Sentence was passed before and the Devil feareth it Matth. 8.29 Art thou come hither to torment us before the time He was condemned before but then it is executed upon him he is finally punished and shall for ever remain with the Damned 2. Non ratione Malitiae not in regard of Malice For the Enmity ever continueth between the two Seeds and Satan will be doing though it be always to Loss
without some Remark and Observation Isaac goeth to meet with God and he meeteth with God and Rebekah too Godliness hath the promises of this Life and that which is to come there is nothing lost by Duty and Acts of Piety and Worship Seneca said The Iews were an unhappy People because they lost the Seventh part of their Lives meaning the time spent in the Sabbath This is the Sense of Nature to think all lost that is bestowed on God Flesh and Blood snuffeth and cryeth What a weariness is it And what need all this waste Oh let me tell you by serving God you drive on two cares at once Worldly Interests many times are cast into the way of Religion and besides the main design these things are added to us Wonderful are the Providences of God in and about Duties of Worship some have gone aside to pray and escaped such as lay in wait to destroy them and Luther tells a story of one that balked a Duty and fell into a danger passed by a Sermon and was presently surprized by Thieves Others there are that thought of nothing but meeting God in his Worship and God hath made their Duties an occasion of advancing their outward Comforts Certainly it is good to obey all impulses of the Spirit there may be somewhat of Providence as well as Grace in it Isaac went out to meditate in the field at the even-tide and he lift up his eyes and saw and behold the camels were coming In the Words you have several Circumstances The Person Isaac his Work he went out to meditate the Place in the Field the Time at even-tide 1. For the Person Isaac I need not say much because I would not digress He was Abraham's Son and God said of Abraham Gen. 18.19 I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Good Education leaveth a Savour and Tincture upon the Spirit at least an Awe and a Care of Duties and Exercises of Religion and therefore it is no wonder to hear of Abrahams Son that had been trained up in the way of the Lord to go out to meditate it is a Seal of the Blessing of Education Again Isaac was now in his Youth certainly he could not be very old Sarah was Ninety years old when the Promise was first made to her of a Son Gen. 17.17 Then Abraham fell upon his face and laughed and said in his heart Shall a child be born unto him that is an hundred years old And shall Sarah that is ninety years old bear Now Sarah was but One Hundred Twenty Seven old years when she dyed Gen. 23.1 And this Match was immediately after her Death for just as he received Rebekah he left off his Mourning for Sarah Gen. 24.67 And Isaac brought her into his Mother Sarahs tent and took Rebekah and she became his wife and he loved her And Isaac was comforted after his mothers death Probably Isaac now was a little above Thirty Isaac a Young Man that was now entring into the World goeth out to meditate Usually we make Religious Exercises the Work of Gray Hairs and after we have spent the heat and flower of our Spirits in the vanities of the World we hope to make amends for all by a Severe and Devout Retirement Young and Green Heads look upon Meditation as a dull melancholly work fit only for the phlegme and decay of Old Age vigorous and eager Spirits are more for Action than Thoughts and their Work lyeth so much with others that they have no time to descend into themselves But the Elder World was more Innocent the Exercises of Isaacs Youth were pious he went out into the Fields to meditate 2. To open his Work to you to meditate or as it is in the Margin to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word used in the Original is indifferent to both Senses it properly signifies muttering or an imperfect and suppressed sound the Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but here they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself and most properly a Sportive Exercise as if his going abroad had been only to sport and recreate himself after the toyl of the day But that is not so probable the Holy Ghost would not put such a Mark upon such a Circumstance Therefore I suppose the Septuagints word must be taken more largely to comprise also a Religious Exercise But how is it To Pray or Meditate I would not recede from our own Translation without weighty Cause most other Translations look that way Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse as with others that is with God and his own Soul and so it suiteth with the force of the Original Word which properly signifies to mutter or such a speaking as is between Thoughts and Words So that the meaning is he went aside privately to discourse of God and the Promises and of Heavenly Things 3. The Place in the field Partly for Privacy deep Thoughts require a Retirement Many of Davids Psalms were penned in the Wilderness He that would have the Company of God and his own Thoughts had need go aside from other Company and be alone that he may not be alone that the Mind being sequestred from all Distractions may solace it self the more freely in these Heavenly Thoughts Exod. 3.1 Moses led the flock to the back-side of the desert and came to the mountain of God even to Horeb. He goeth aside from the other Shepherds that he might converse with the Great Shepherd and Bishop of our Souls and there he seeth the Vision of the burning Bush. When God would communicate his Loves to the Church he inviteth her into the Wilderness Hosea 2.14 Therefore behold I will allure her and bring her into the wilderness and speak comfortably unto her The most familiar and intimate Converses between God and the Church are in private So the Spouse inviteth the Bridegroom Cant. 7.11 Come my beloved let us go forth into the field let us lodge in the villages In these Solitary and Heavenly Retirements to which no Eyes are conscious and privy we have most Experience of God and of our selves Duties done in Company are more easie by ends and Mans Eye and Observance may have an influence upon our Worship and therefore Meditation is difficult and tedious because it is a work of Retirement that hath approbation from none but our Father that seeth in Secret Partly because the Field is an help to Meditation fancy and invention being elevated and raised by the sweetness variety and pleasure of it there being on every side so many Objects and lively Memorials of God However in this sense the Circumstance is not binding some do better in a Closet than in a
Persons were swept away at once The next news of Sin is in the instance of Sodom and there Sin was of such an evil influence that it made God to rain Hell out of Heaven as one expresses it Gehennam misit e coelo Gen. 19.24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven Dominus a Domino the Lord Christ from the Lord Jehovah Jesus Christ himself will become the Executioner upon such a Wicked People Go from Sodom to Sion and further trace the Story of Sin Who can read the Lamentations without lamentation or run over the story of Ierusalems sorrows with dry Eyes There was not such a People under Heaven both for Mercies and Judgments the dearly beloved of his Soul given up to a sad ruine Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins What is the reason of all this but Sin Will you go further and see the Effects of Sin upon the Son of God himself who was the Son of his Love the man Gods fellow as he is called Zech. 13.7 his Associate they solaced themselves mutually in each other Prov. 8.30 There was I by him as one brought up with him I was dayly his delight rejoycing alwaies before him See what Sin did to him that was but imputed to him Look into the Garden see him in his Agonies go to Golgotha see Christ hanging on the Cross if you would know Sin Gold and Silver would not ransom us nothing would serve but the Blood of Christ Oh come and wonder The boundless Sea of the God-head was stopped by the bank of Sin For a Candle to be put out is no such matter but for the Sun to be quenched and darkned this is dreadful So for a poor Creature to be forsaken is nothing but when the Son of God shall complain that he cannot actually enjoy the Comfort of the God-head when the Sun of Righteousness shall complain of an Eclipse and of a suspension of Consolation this is dreadful Though the Humane Nature recoyled out of a just abhorrency of the Sufferings he was to endure and he came to his Father Matth. 26.39 Oh my Father if it be possible let this cup pass from me And again ver 42. and again ver 44 saying the same words yet Divine Justice would not bate him one farthing what then would have become of us if Jesus Christ had not catched the blow Then survey common Experience If all the Charnels in the World were emptied upon one heap and all the Bones of all that ever dyed were laid together you might say all these were slain by Sin Whenever you see Sin you may entertain it as Elisha did Hazael Thou art the Murderer All Diseases Pestilences Wars Famines Tumults Earthquakes these are but the births of Sin it hath laid Houses desolate wasted Kingdoms destroyed Cities Sin may say Zephan 3.6.7 I have cut off the nations their Towers are desolate I have made their streets wast that none passeth by their Cities are destroyed so that there is no man there is none inhabitant I said surely thou wilt fear me that which we â—eel we may fear But we may come nearer home Do but consider the Effects of it within your selves in the Terrors of Conscience What a sorry Creature is Man when God arms his own thoughts against him and sets home one Sin upon his Conscience He longs for Death rather than Life Heman who was a Child of God complains Psal. 88.16 17 Thy fierce wrath goeth over me thy terrors have cut me off They came round about me dayly like water they compassed me about together What a sad thing is this that a Man should be Magor Missabib fear round about that his own Thoughts should be his Hell and wherever he goes he carries his Hell with him when he lies down in his Bed Hell lyes down with him when he walks out into the Field or Garden Hell walks with him when he goes about his Business Hell goes with him Sin is its own Executioner however it smiles in the first address yet afterwards it scourgeth the Soul with horror and despair Consider the horrors in Death There is a Natural abhorrency from Death as an Evil to our Life and Being but that which increaseth Horrour is Sin 1 Cor. 15.56 The sting of death is sin Oh what agonies will it raise in our Souls when we come to dye if we dye in our Sins Though we were immortal yet Sin is so great an Evil that it were not to be committed but when we are to dye and give an account how doth it fill the Soul with horror and diffidence and shame and anger Some wicked Men indeed dye stupid and careless at least doubtful and some may be fool-hardy like a Man that fetcheth a leap in the dark over a bottomless gulph he doth not know where his feet may light A Wicked Man is like a Tree that grows on the Bank of a River he is on the Borders of Hell and when he dyes he falls into it When they come to dye Sin will be accusing Conscience witnessing the Law condemning Satan insulting Heaven will be shut up against them and Hell inlarging her mouth Oh how will the Body curse the Soul for an ill guide and the Soul curse the Body as a wicked Instrument It is a sad parting when these two loving Friends Body and Soul part with Curses and can never expect to meet again but in Torment A Godly Man when he dyes takes a fair leave of his Body and saies farewel flesh He goes down to the Grave with the Covenant of Grace in his hand my flesh shall rest in Hope but a wicked Man dreadeth it that ever his Body and Soul must be united again they part with an expectation never to meet but in flames But all this is nothing to the Everlasting Estate that follows after it consider either the Loss or the Pain both will represent the Evil of Sin Consider the loss by sinning thou losest God and Heaven and Glory for a trifle for a little dreggy pleasure thou thrustest away Eternal Joyes thou dost as it were say I care not for Heaven so I may have carnal satisfaction as of Esau it is said Gen. 25.34 Thus Esau despised his birth-right it is not worth a Mess of Pottage With what sad Reflections wilt thou declaim against Sin when thou shalt see the Holy ones of God stand at the right hand of Christ and thou art halled to thy own place How will thy Heart turn upon thee for thy own folly then As one dreamt that his heart was boyling for his Sins in a Kettle of Scalding Lead and it cryed out to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is I that have been the cause of this Were it not for Sin I might have had a place in Abrahams Bosom but now I am going to Everlasting Torment then you will know what Sin is
his Sufferings 1. In the value of the Sacrifice Nothing could expiate Sin but the Blood and Shame and Agonies of the Son of God A Man would have thought that a Word of Christs Mouth would have pacified God but so great was the offence that though he cryed with strong cries God would not hear him till he had endured his Wrath. Christ prayed Matth. 26.39 O my Father If it be possible let this cup pass from me But God would not bate him a farthing If you would know Sin go to Golgotha 2. The Extremity of his Sufferings His outward Sufferings were much If you consider the Majesty of his Person he was the Great God that filled Heaven and Earth with his Glory and yet was sold for thirty pence the price of a Slave His back was mangled with Whips his Body nailed to the Cross he was scorned in all his Offices a variety of Sorrow was poured in by the Conduit of every sense seeing smelling tasting hearing and feeling If you consider the Excellency of his Constitution his Body being framed by the Holy Ghost was of a more exact temper his Senses more lively they that enjoy Life in a higher measure than others the more delicate the Sense the higher the Pain the back of a Slave is not so sensible of stroaks as of one that is nicely and tenderly bred His Senses were kept lively and in their full vigour he refused the stupifying Cup that was given to him He kept his strength to the last this appeared by his strong cry when he gave up the Ghost Luke 23.46 And when Iesus had cryed with a loud voice he said Father Into thy hands I commend my spirit and having said thus he gave up the ghost But what is this to what is inward The Agonies of his Soul under the Curse and Wrath of God due for Sin his Desertion of the Father it is more to see the Sun eclipsed than to see a Candle put out he complained that his soul was exceeding sorrowful even unto death Matth. 26.38 His Soul dwelt with God in a Personal Union Christ knew how to value his Fathers Wrath he had an excellent Judgment and tender Affections When he sweat drops of curdled Blood he needed support from an Angel Now put all these Circumstances together and see if Sin be a light thing Object But many think this lesseneth Sorrow Christ hath endured so much what need they be troubled Answ. 1. These know not what Faith and Love meaneth Can a Man love Christ and not mourn for that which was the cause of his Sufferings Thou art the Man that laid all this upon Christ. 2. Slight thoughts of Sin are a disparagement of Christ's Sufferings you make nothing of that which cost him so dear 3. Christ's Death doth not nullifie our Duty in this kind but ratifie it He died not only to expiate the guilt of Sin but also to shew the heinousness of it God might have taken another course This for Humiliation 2. As to Reformation The Death of Christ furthereth this 1. By way of Obligation Gal. 2.20 I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me The great Argument that quickneth us to the Spiritual Life is that it is a thing pleasing and acceptable to him If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom we would do it They are unthankful Wretches that dare to deny Christ any thing 2. By way of Purchase Our Liberty from Sin was bought at a dear rate not with Silver and Gold You disparage your Redeemer and seek to put him to shame if you live in Sin for you go about to make void the purchase and to overturn the whole business which Christ hath been establishing with so great a cost He paid dear for that Grace which you slight you tye the Bonds which he came to loosen 3. By way of Conformity to the purity of our Sacrifice He was without spot and blemish A Carnal Christian dishonoureth his Head and puts him to an open shame as if the Church were but a Sanctuary for naughty Men and Christianity a design to make us less Careful and Holy What a spotted Christ do we hold forth to the World We are to look upon Christ crucified so as to be crucified with him 2. The Day of Judgment The serious Consideration of that day is an help to Repentance Acts 17.30 31. He hath commanded all men every where to repent Because he hath appointed a day in which he will judge the world in righteousness As Hell worketh on Fear so this on Shame It helpeth Humiliation and Reformation 1. Humiliation It is a means to prevent the Shame of that Day if we do not call Sin to mind God will call it to mind Psalm 50.21 I will set thy sins in order before thee The Book of Conscience shall be opened and not only ours but Gods Book too Now it will cost us grief to look upon our Sins then grief with desperation terms of Grace are ended and we can have no hope A Sinner now blots the Book that is in his own keeping but then he cannot We will not own the Convictions of the Word when it sheweth our Face but then Iude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Confession now is neglected but then all shall be brought to light out of our own Reins 1 Cor. 4.5 Iudge nothing before the time until the Lord come who both will bring to light the hidden things of darknâ—ss and will make manifest the counsels of the hearts and then shall every man have praise of God Let us take shame before it be imposed on us Sins repented of will not be mentioned to our confusion but only to the glorifying of the Riches of the Lords Grace They that repent their Sins shall be then blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord. 2. Reformation It includeth Faith and Obedience 1. Faith Let us get our discharge before that day cometh then we shall have boldness 1 Iohn 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming The Members of Christ's Mystical Body need not to be affraid of Christ's Judgment their Advocate shall be their Judge their Hearts are sprinkled with his Blood as the Door-posts against the destroying Angel They that are not careful to be found in Christ surely they do not believe that God will make inquisition for Sinners Is the day of Judgment a Fable Scripture
thee pray to God for us that he take away the fiery serpents In Adversity Men will own the faithful Servants of God against whom they have murmured when all is well Moses forgetteth the injury and prayeth to God for them and God though he doth not take away the Serpents yet he provideth a Remedy unlikely in appearance a Brazen Serpent to cure the bites of Living Serpents but Divine Institution conveyeth a Blessing The word of Command is that they should look upon the brazen serpent and the word of Promise is that they should be healed Numb 21.8 Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one when he is bitten that looketh upon it shall live This is in short the History Secondly The Mistery or Typical use of the Brazen Serpent The chief things represented in it are Sin Christ and Faith the deadliness of Sin the manner of our deliverance by Christ and the Nature of Faith 1. Israelites deadly Sin and Misery occasioned the setting up of the Brazen Serpent so the occasion of Christs sending into the World was Mans Sin and Misery we being all bitten by the old Serpent and so liable to the Curse The Devil is called the old serpent Rev. 12.9 And in the appearance of a Serpent he deceived our first Parents Therefore we read that the serpent beguiled Eve 2 Cor. 11.3 Humane Nature was then stung to Death by Sathan and the Venome dispersed its self throughout the whole Race of Mankind Among the Israelites there were but a few stung here all there their Bodies here the Soul there Temporal Death followed here Eternal In the Sting of these fiery Serpents two things representeth our Misery by Sin 1. It is painful 2. Deadly 1. This Sting is painful The bitings did presently cause pains and an intolerable thirst and burning which was very grievous to them so the sting of Sin is painful not alwaies felt but soon awakened In Spiritual things we are more stupid and are not so sensible of the Maladies of the Soul as they were of the pains of the Body We are subject to bondage Heb. 2.14 Though we do not alwaies feel actual horrour There is a fire smothering in our Bosoms though it be not blown up into a Flame One of our Spiritual Diseases is a Lethargy and it is a great part of our Misery not to know our Misery If Conscience were not lulled asleep we would be more sensible Surely Sathans bites are more painful than those of these Serpents his Darts are called fiery darts Eph. 6.16 His Darts are dipt in the gall of Asps and Vipers Boiling Lusts will in time awaken raging Fears and Despair O what horrour and torment will Sin procure to us if it be not speedily cured Sin is an Evil and a Mischief whether we feel it yea or no but we shall soon feel it an Evil as the stung Israelites felt the biting of the Serpents Sin in the Life will make Hell in the Conscience it seemeth a sweet draught while we are taking it down but there is rank poison at the bottom A wounded Spirit findeth it now Prov. 18.14 A wounded spirit who can bear Horrour and anguish of Conscience is insupportable ask any Man whose Heart is well awakened and he will tell you that the sense of the guilt of Sin is more bitter to the Soul than the gall of Asps no terrour comparable to the terror and sting of an accusing Conscience Gods terrors are compared to a Fire that drinketh up the Blood and Spirits Iob 6.4 The arrows of the almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselves in array against me No poison more burning than Sin in an awakened Conscience it may lie asleep till you come to dye in Sin stupid and benummed Creatures But then the sting of death is sin 1 Cor. 15.56 Death is made terrible by those sad horrors and apprehensions which Sin raiseth in us 2. This Sting is deadly As the biting of the Fiery Serpents could not be cured but was present Death till God found out a Remedy so this sting of Sin is deadly Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Gen. 2.17 In the day thou eatest thereof thou shalt surely dye dying thou die Rom. 6.23 The wages of sin is death Death Temporal Eternal Thou art a dead Man lost for ever if thou art not cured Those who were not solicitous about their Cure are a figure of the impenitent who obstinately continue in their Sins though they bring destruction upon them Not only Death Temporal which consists in the separation of the Soul from the Body but Death Spiritual which consists in an estrangement from God as Author of the Life of Grace yea Death Eternal which consists in a separation both of Body and Soul from the presence of God for evermore and is a perpetual living to deadly pain and torment This Second Death is set forth by two solemn Notions the worm that never dyeth and the fire that shall never be quenched Mark 9.44 By which is meant the Sting of Conscience and the Wrath of God Prov. 8.36 All they that hate me love death 2. Christ is set forth by the Brazen Serpent Here I shall shew you 1. The Resemblances 2. The Superexcellency of Christ above this and all the Shadows and Types of him 1. The Resemblance between Christ and the Brazen Serpent 1. The Brazen Serpent was a Remedy of Gods own prescribing out of his great Mercy So is this Remedy for lost Sinners the meer Fruit of Gods Love Iohn 3.16 God so loved the world that he gave his only begotten Son the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occasion or outward moving Cause was our Misery the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward impulsive Cause was his own love and pity to lapsed Mankind God found out the Remedy we neither plotted it nor asked it he saw the world of Mankind was perishing and involved in Eternal Ruine and because there was no Intercessor therefore his own Arm wrought out Salvation Herein the Antitype differeth from the Type The stung Israelites having Death in their bosoms go to Moses Moses goeth to God for he saw there could be no help elsewhere then God said Make thee a brazen serpent The motion came from them first but here it is quite otherwise God is the offended Party yet he maketh the first motion 1 Iohn 4.19 We love him because he loved us first There God found out the Remedy but here his meer love began the whole business and did set at work all the Causes that did concur to our Salvation we neither minded our Danger nor asked our Remedy 2. The conveniency of this Type to set out the low Estate and Humiliation of Christ. The form of a Serpent was chosen to shew
willing to return to their Obedience to God expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes Such as do in some measure feel their Sins are humbled for them desirous to be freed from them lost Sinners broken-hearted and grieved and wounded for their transgressions These are respected in Christs Commission Isa. 61.1 2. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken-hearted proclaim liberty to the captives and the opening the prison doors to them that are bound to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry and the exercise of his prophetical Office described Sent to preach the spiritual deliverance from sin and Sathan But to whom To such as are humbled and thoroughly touched with a lively sense of their Sin for which purpose God maketh use of legal sorrow to awaken Sinners and prepare them before Conversion II. That Christ recovereth us out of this lapsed Estate by Calling There is a two-fold Calling of Christ by which he calleth Men 1. Outward 2. Inward 1. Outwardly By the Ministry of the Word by which he inviteth Men to come out of their Sins offering Grace and Salvation in the outward means Thus Iohn preached Repentance Mat. 3.20 Repent for the kingdom of God is at hand When the Kingdom of Grace was about to be set up by the Gospel the great Duty called for was Repentance For the Gospel findeth Men involved in an evil way like mad Men out of their Wits and they must return to their Wits again if they would be capable of it Now they must change their course if they will receive benefit by it Thus Iohn preached and Jesus Christ came with the same form of proclamation Mark 1.15 The kingdom of God is at hand repent and believe the gospel The great business to which he called was to be willing to own the benefit offered by Christ and to return to the Duty which they owed to their Creator So his Apostles when sent abroad by him spake to Men in the same note Acts 2.38 Repent and be baptized every one of you for the remission of sins And Acts 3.19 Repent that your sins may be blotted out They offered Pardon and Life upon these termes 2. Inwardly By the effectual working of the Blessed Spirit inclining and moving their hearts to obey that outward Calling in forsaking their Sins and turning to the Lord by true Repentance We have need of a Saviour to help us to Repentance as well as to help us to pardon And God hath exalted him to such an end Acts 3.26 God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities Acts 5.31 Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel and forgiveness of sins He by the Gospel giveth leave to repent Acts 11.18 And when they heard these things they held their peace and glorified God saying That then God also to the Gentiles granted repentance to life Which is a great Mercy The Law doth not say I will not the Death of a Sinner but that he turn and live but the Lord saith do and live sin and dye This favour was not vouchsafed to Angels Heb. 2.16 For verily he took not on him the nature of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold of Angels That he giveth us space to repent as well as leave that by his Providence he may do and doth to many that perish Revel 2.21 I gave her space to repent and she repented not God is not quick and severe upon every Miscarriage He might have cut us off betimes as we crush Serpents in the Egg and destroy venomous Creatures when they are young But this is not all he giveth Grace to repent yea Repentance its self whereby Mans Heart is changed This is by his Spirit 2 Tim. 2.25 If God peradventure will give them repentance to the acknowledging of the truth The Evangelical Call carries its own blessing with it III. The Means of Application or the Duty on Mans part is Repentance For to that he calleth them here Here let me shew you these four things 1. What Repentance is 2. The kinds of it 3. That this is the way of our Recovery 4. The suitableness of this qualification to the Grace of the New Covenant I. What Repentance is It is turning of the whole heart from Sin and Sathan to serve God in newness of Life Or a turning from Sin because God hath forbidden it to that which is good because God hath commanded it There are in it as in every action two tearms a quo and ad quem We turn from something and we turn to something 1. The terminus a quo we turn from something From Sin Acts 8.22 Repent of thy wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy wickedness and from dead works Heb. 6.1 from Sathan Sathan is sometimes made the terme because the Sinner falleth to his share Acts 26.18 To turn them from darkness to light and from the power of Sathan to God 2. The terminus ad quem is to God Acts 20.21 To the truth 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance to the acknowledgment of the truth To holiness and newness of Life Rom. 6.4 To life Acts 11.18 Then hath God also to the Gentiles granted repentance unto life 2. The kinds of it There is a general Repentance which consists in the putting off the body of the sins of the flesh Col. 2.11 When a Man renounceth all sin and devoteth himself to God And there is a particular repentance for any provoking Sin Acts 8.22 Repent and pray that if it be possible the thought of thy heart may be forgiven thee Again There is a Repentance at our first Conversion which is our passing from Death to Life or our entrance by the strait gate Matth. 7.14 And there is a Repentance afterwards which belongeth to our walking in the narrow way For after Conversion we need it still and not in our Natural Estate only 'T is not only necessary for a Sinner yet unregenerate yet unreconciled to God without which he cannot expect any peace with God or benefit by the New Covenant but also for a Believer till his full and final Recovery This Repentance after Conversion is either occasional or constant 1. Occasional After any offence given or breach between us and God Repentance is necessary to obtain pardon of Sins after Justification as well as before it God saith to the Church of Ephesus Rev. 2.5 Repent and do thy first works So verse 19. Whom I love I rebuke and chasten be zealous therefore and repent Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth The promise is made
ye eat this bread and drink this cup. It is Sacriledge to defraud the People of the communion of the Cup and to separate what God hath joyned 2. The End declared Where what and how long 1. What is the end To annunciate or shew forth the Lord's death It may be read Indicatively or Imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They come to the same effect Annuntiare debetis Ye ought to shew forth So Vatablus 2. How long this Rite must be observed to this end Till He come that is to judgment Which implieth that this is a standing Ordinance or means to keep his Death in perpetual remembrance till we have no more need of Memorials because Christ is come in Person Doctr. The Lord's Supper is a solemn Commemoration of the Death and Passion of our Lord Iesus Christ. 1. By way of Illustration 2. By way of Confirmation I. By way of Illustration I shall explain both the Object and the Act. The Object is the Lord's death The Act is Annunciation or shewing forth First The Object Which I shall open in three Propositions 1. That the Sacraments do chiefly relate to Christ's death For Baptism Rom. 6.3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death The Lord's Supper in the Text. Both Sacraments represent him dead they do not represent him Glorified but Crucified They were Instituted in favour of Men and for the benefit of Man more directly and immediately than for the honour of Christ exalted In these Duties he representeth himself rather as one that procured the Glory of others than as one that is possessed of Glory himself and would have us consider his Death rather than his present Exaltation His Death is wholly for us but his Glory is for himself and us too Only we must distinguish between what is Primarily represented in the Sacrament and what is Secondarily and Consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it But primarily and properly Christ's Death is here represented and consequentially his Resurrection and Intercession as these Acts of his Mediation receive value from his Death We remember his Death as the Meritorious Cause of our Justification and Sanctification his Resurrection as the Publick Evidence Rom. 4.25 Who was delivered for our offences and was raised again for our justification Namely as his Resurrection sheweth his Satisfaction is perfect God requireth no more for the Atonement of the World His Intercession is nothing else but a representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entered in once into the holy place having obtained eternal redemption for us That is by his own Bloud he entered into Heaven having purchased Redemption for us from the Guilt and Power of Sin Well then it appeareth from the nature of the thing and the Rites here used that Christ's Body is represented to us as dead and broken and so proper Food for our Souls And his Blood as shed or poured out for the expiation of our Sins that we might obtain pardon and peace Eph. 1.7 In whom we have Redemption through his Blood the forgiveness of Sins according to the riches of his grace Luke 22.20 This Cup is the New Testament in my Blood which is shed for you 2. That we do not Commemorate Christ's death as a Tragical Story but as a Mystery of Godliness Many when they come to these Duties look upon Christ as an innocent Person unworthily handled and so make a Tragedy of his passion for the entertainment of their fancies and the lighter part of their affections rather than for their Faith to work upon their desire joy and thankfullness or to stir up any deep Repentance in them This remembrance produceth either Compassion or Indignation against the Jews 1. Compassion Alas the History of Christ's Passion will work no more upon us than the sad preparation of Abraham when he went to Sacrifice his Son Isaac or the Crys of Ioseph in the Pit or the pittiful words of Iacob when they told him that some Beast had devoured him or than the Sacking of Ierusalem by the Babylonians or how they handled that miserable King Zedekiah when they put out his Eyes or the moans of Dido for Aeneas Austin instanced in that living in that Country Quid miserius homine flente Didonis mortem non misâ—riam suam All these things though they be not of such importance as the sufferings of the Son of God will draw tears from us and passionately affect us for the time Christ seemeth to disprove this fond Compassion as it is acted and exercised towards himself Luke 23.28 to 31. Iesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your Children For behold the days are coming in the which they shall say Blessed are the Barren and the Womb that never bare and the Paps which never gave suck Then shall they begin to say to the Mountains fall on us and to the Hills cover us For if they do these things in a green Tree what shall be done in the dry The Gospel doth not propound the death of Christ as a Spectacle of humane Calamity No it is a point of higher consideration and God looketh for more inward and Spiritual motions than this passionate condoling 2. So for indignation against the Iews It is no more pleasing to Christ than the other Many Christians think it a piece of high Devotion to execrate the Memory of Iudas and the other Iews who were accessory to Christ's Death but this or somewhat like it is disproved too Peter was in a rage against Christ's Adversaries and therefore out of bravery draweth his Sword against a whole Troop or Band of Men that came to attacque him in the Garden But Christ saith Iohn 18.11 Put up thy Sword into the Sheath the Cup which my Father hath given me shall I not drink it No question but great Injustice was shewed to Christ the Iews fact was odious Iudas his treason Execrable but as our pity should be turned upon our selves so must our exasperation also The Gospel calleth for deeper consideration of this Mystery than what is Historical Namely such as is Evangelical and may suit with God's ends in it and our Faith in the Mediator and Saviour of the World Namely the horror of our Sins that they may become odious to us the Terror of God's impartial Justice that we may never think a light thought of it more the inestimableness of God's Love that we may have more admiring thoughts of the wonders of this Condescending Grace in giving his Son to die for us and of the unspeakable benefit and the joy of Salvation which is derived thence to us These are the true reflections on the Death of Christ and best serve for the improvement of it Namely to raise our hopes of Mercy
judged by this Law the holiest and the humblest the most penitent and believing Soul and the Soul that most loveth God cannot abide the Tryal and were it not for this promise and its Fellows what could we look for but Eternal Ruine 2. As to the Sanction the Law saith The Soul that sinneth shall die Ezek. 18.4 Now this being the Sentence of God delivered in a Righteous Law how shall we escape it Surely it cannot fall to the Ground Unless some Provision be made it will eternally take place This should the more affect us because it is often verified in the course of God's Providence Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Now when others are punished and we are spared surely we ought to be affected with his Severity towards them but towards us Goodness 3. Our incapacity of appearing before God by reason of the multitude of our Sins There are none of God's Children but have a great and vast Debt upon them and if God should call them to an account and should not spare not one of them could stand or appear in Court Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand But there is forgiveness with thee that thou mayest be feared There is not a Man to be found who hath not some fault and failing which would render him uncapable of God's favour If he should proceed in just severity against us who could stand Not who among the Wicked but who among the Regenerate or the People of God So many are the Frailties and slips of their Lives And Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified It is impossible for such a frail sinful imperfect Creature as Man is to appear before God's exact Tribunal with any comfort and hope But he will not charge them on us with Severity but spare us with Mercy 4. The sense which Conscience hath of these Sins 1. Consider it in its old natural Bondage somewhat of which yet remaineth while Sin remaineth so Conscience accuseth of the Sins that are committed Rom. 2.15 Which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And fears the Death threatned Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death Now can it be appeased unless the Lord spare or set up some way of Grace which alloweth pardon for our failings And if the Lord spare it should be as welcome to us as a Pardon to a Condemned Man 2. Consider it as it is inlightned and renewed by the Holy Spirit It is true it doth not produce such a fear of Wrath as before but a greater apprehension of the Evil of Sin because of the increase of light and love both which intender the Heart As their light and love increase so doth their trouble about sin Rom. 7.9 For I was alive without the Law once but when the Commandment came sin revived and I dyed and verse 24. O wretched man that I am who shall deliver me from the body of this death They are ashamed of that folly and filthiness and unkindness that is in Sin and are grieved for the relicks of Corruption Ezek. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live So Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Therefore if God will spare and not impute their trespasses to them they are more apprehensive of this mercy than possibly others can be None fee so many Sins and none see such hainousness in Sin and are more deeply affected with it In a clear Glass of Water the least Mote is espied They have a greater dread of God's Holiness a more sincere respect to his Law a greater reverence for the sentence of it a more firm belief of his threatnings a more earnest desire to please him and so a a greater grief for offending him Therefore if he will pardon and pass by their infirmities they are the more apprehensive of the privilege III. The grounds and reasons of this indulgence or sparing which God useth towards them 1. God's merciful nature which inclineth him to pass by the infirmities of his Saints This appeareth by the description of God given to Moses when the Lord proclaimed his name Exod. 34.6 The Lord the Lord God merciful and gracious long suffering and abundant in goodness and truth Since this is the description which God giveth of himself therefore it deserveth to be weighed by us The first notion is Merciful whereby God's Nature inclineth him to succour those that are in Misery by reason of Sin The next is Gracious which implieth his self-inclination to do good to his Creatures without any precedent obligation on their parts The third is Long Suffering or slowness to Anger he is not hasty to revenge the wrongs done him by the Creature He often pitieth wicked Men so far as to prevent the Temporal punishment and spareth them long when he might destroy them The Last is Abundant in goodness and truth that is expressing his kindness and bounteous nature many ways not at one time and in one sort only but upon all occasions and in all ways wherein we stand in need of his help and therefore will deal tenderly with his people Micah 7.8 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy If we had a due sense of the nature of God we should have much relief against the Evil Merit of Sin and a greater hope that he will deal in a Fatherly manner with us He had told them of great things God would do for them now in the apprehension of the sensible Sinner it is Sin chiefly which standeth in the way of their Mercies Therefore God will pardon Sin in his people in such a wonderful way as shall exceed all their thoughts He will not call them to a strict account for them and though he beginneth to reckon with them yet he will spare them and moderate his Anger and be reconciled to them It shall not go on to Eternal Wrath nor over long Temporal Evils and all because of the pleasure which he taketh in shewing acts of Mercy rather than acts of Vengeance 2. The satisfaction of Christ whom God hath set forth to be a propitiation through Faith in his Blood to declare his
enter into the Tabernacle Numb 4.18 19 20. Cut ye not off the Tribe of the Family of the Cohathites from among the Levites but this do unto them that they may live and not die when they approach unto the most holy things Aaron and his Sons shall go in and appoint them every one to his Service and to his Burden but they shall not go in to see when the holy things are covered lest they die They were to keep near the Tabernacle and the Cohathites to bear things which they must not see and touch upon pain of Death And this was not only threatned but executed on the Bethshemites which was a City of Levites when they looked into the Ark 1 Sam. 6.19 20. And he smote the Men of Bethshemesh because they had looked into the Ark of the Lord even he smote of the People fifty thousand and threescore and ten Men. And the People lamented because the Lord had smitten many of the People with a great Slaughter And the Men of Bethshemesh said Who is able to stand before this holy Lord God and to whom shall he go up from us Well God kept at a distance from that People and would not have them too familiar with him but the Priests might come near and minister before the Lord but not till they were consecrated and till they had cleansed themselves Exod. 30.20 21. When they go into the Tabernacle of the Congregation they shall wash with Water that they die not and when they come near to the Altar to minister to burn an Offering made by Fire unto the Lord. So they shall wash their Hands and their Feet that they die not But though an ordinary Priest might come to the Altar of Burnt-offering yet the High Priest was only to enter into the Sacâ—ary or Holiest of all and that not when he pleased but only once a Year Levit. 16.2 And the Lord said unto Moses Speak unto Aaron thy Brother that he come not at all times into the Holy Place within the Vail before the Mercy-seat which is upon the Ark that he die not The High Priest was a solemn Type of Christ yet he was not to be too familiar with God The People were sensible of this State and Distance which God kept and murmured at it Numb 17.12 13. And the Children of Israel speak unto Moses saying Behold we die we perish we all perish whosoever cometh any thing near unto the Tabernacle of the Lord shall die Shall we be consumed with dying What did the Holy Ghost signify by all this That the way of the Holiest of all was not yet made manifest But now God is more familiar with his People a Christian hath the Privilege of the High Priest a Privilege which the most eminent Person of that Dispensation could injoy but once a Year in the most solemn Service which ever he performed and that not till after many Washings and Purifications In every time of need we may come to the Throne of Grace It was dangerous heretofore to thrust themselves upon God but now the Lord is willing to admit us into his Presence Gospel-Believers may come to him the Fountain of Grace is not unaccessible Well but though we may come to the Throne of Grace we cannot come to the Throne of Glory thence we are all shut out no Man can immediately approach the Throne of Glory till he be both fully and perfectly justified and sanctified for the present we are not fit to come nigh him As Absalom when his Peace was made and he was permitted to come home to Ierusalem yet he was not admitted to his Father's Sight and Presence 2 Sam. 14.24 The King said let him turn to his own House and let him not see my Face And Esther when choâ—en for a Spouse for the great King Ahasuerus yet she was to accomplish the Months of her Purification Esther 2.12 We have Access to the Throne of Grace that is all we can have in this Life but hereafter we shall have Access to the Throne of Glory then we shall have full Communion with our God and a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 5. If there be a Temple in the other World then there are Priests and there will be a Ministration But now Heaven is often represented as a Temple As the Temple under the Law was a Type of Christ in whom the Fulness of the Godhead dwelt bodily and a Type of the Church in which God manifesteth his Power and Presence So also it was a Type of Heaven and so frequently applied As in the Temple there were three Partitions the outward Court the Holy Place and the Holy of Holies so is there the airy Heaven the starry Heaven and the Heaven of Heavens as it is called Acts 3.21 Whom the Heavens must receive until the times of Restitution of all things And the third Heaven 2 Cor. 12.2 I knew a Man in Christ above fourteen Years ago such an one caught up to the third Heaven This third Heaven the Seat of God and of the blessed Saints is often called the holiest with Respect to the Type in the Temple or Sanctuary Therefore that is called a worldly Sanctuary Heb. 9.1 and holy Places made with Hands which are the Figures of the true that is Heaven it self ver 24. The earthly or worldly Sanctuary was the Throne and Palace of God residing as a King in the midst of his People which figured or shadowed a more excellent Throne and Palace which is Heaven where God doth manifest his Presence in a far more glorious manner Well then in this Temple must we minister and be admitted to a nearer Attendance upon God 6. One great Part of our Sacrifices and Oblations remaineth everlastingly to be done by us and that is the Sacrifice of Praise and Thanksgiving it is a great Branch of the Thank-offerings of the Gospel Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the Fruit of our Lips giving Thanks to his Name And in Heaven they cease not Prayer suiteth more with our imperfect State when we are compassed about with divers Infirmities and Necessities But the Angels praise God and so do the blessed Spirits We shall then have a fuller Sense of the Mercies and Goodness of God when our Redemption is full and compleat and a clearer Sight of his Excellencies when we see him Face to Face Here we do but tune our Instruments and prepare for the Work of Heaven but then we perform it We are here but as Learners when we see God by Faith and understand a little of the Love of Christ but then as Practisers Therefore certainly to be Kings and Priests unto God doth not respect the present Life only but our Ministration in the heavenly Temple There is a for ever always affixed to the Doxologies
that we have heard and seen Gal. 2.11 When Peter was come to Antioch I with stood him to the Face because he was to be blamed The one requireth Aptness of Gifts the other only Christian Prudence and a fervent Charity This latter we have now in hand II. The Arguments by which we are to inforce it Which are needful in this Case because Men are so apt to bear with Sin both in themselves and others and this Duty is of so great Use that Satan seeketh to hinder it with all his Power and so hard to be done rightly that most Men quite omit it 1 st I shall prove it from the Law of Nature which teacheth me to love my Neighbour as my self and therefore Conscience bindeth me to reduce those into the right way who are gone out of it this is the obliging internal Cause We our selves by a regular Will having erred would be glad to be reduced and set into the right way again Ier. 8.4 Thus saith the Lord Shall they fall and not arise Shall they turn away and not return Is any Man so absurd heedless and witless that when he hath gotten a Fall will lie still and not essay to get up again Or that hath been unwittingly out of the way and will not desire to come into it again and be willing to receive Direction from those that would set him right Now this being a Dictate of Nature produced by God himself by his Prophet to aggravate their Apostacy who having faln by their Sin refused to rise and return holdeth good also to others whom we are to love as our selves And therefore when they are fallen we must help them to rise again and when they are turned away we must help them to return This is so natural that the very Birds and Beasts desire to return to their proper Places in their natural and appointed time when they have wander'd as the Prophet speaketh of the Stork Turtle and Crane ver 7. Yea the Stork in the Heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming Now from that reciprocal Obligation that is between Men and the Law of Nature we are bound to reprove our Brother as we desire it and expect it from them to be set right when we are wrong we are to pay the same Debt of Love to them again The Argument holdeth à fortiori because in spiritual things the Danger is greater the Good to be procured is greater the Evil to be feared greater Yea this Argument is the stronger because it holdeth good concerning the Ox and Ass not only of our own Neighbour but of our Enemy as Exod. 23.4 If thou meet thine Enemy's Ox or his Ass going astray thou shalt surely bring it back to him again And Deut. 22.1 Thou shalt not see thy Brother's Ox or his Sheep go astray and hide thy self from them thou shalt in any case bring them again to thy Brother Surely hereby God would teach every Man not to look on his own things only but to love and do Good to other Men. This Duty required towards Beasts is much more towards Men Ezek. 34.4 Ye have not brought again that which was driven away and ye have not sought that which was lost We are all like Sheep going astray and have need of one anothers Help Mark there are two Precepts in Deut. 22.1 a Prohibition not to hide and a Commandment to restore so that they are doubly guilty that are not affected with other Mens Sins or do not seek to reform them 2 dly It is a Duty because positively commanded by God so that unless we will be guilty of flat Disobedience we ought to mind it God bindeth all Men to reprove their erring Brother and Neighbour keeping the Rules of Prudence Justice and Charity Now that God hath commanded this many of the Scriptures cited before prove it Matth. 18.15 16 17. If thy Brother offend thee go and tell him his Fault between him and thee Which is to be understood not only of Offences done to us but to be extended to all wilful Crimes of which we see him guilty for Zeal for God should prevail with us as much as Injuries done to to our selves and it is not angry Reproach but Christian Admonition that we press you to 1 Thess. 5.14 Warn them that are unruly 2 Thess. 3.15 Admonish him as a Brother So Rom. 15.14 I my self also am perswaded of you my Brethren that ye are full of Goodness filled with all Knowledg able to admonish one another So Prov. 25.8 9 10. Go not forth hastily to strive lest thou know not what to do in the End thereof when thy Neighbour hath put thee to Shame Debate thy Cause with thy Neighbour himself and discover not a Secret to another lest he that heareth it put thee to Shame and thine Infamy turn not away All these Expressions concern Brotherly Reproof debating Matters in Case of Offence and Injury real or supposed If we presently run to Law without using previous gentle Methods of taking up Matters among our selves we run a great Hazard both of Loss and Infamy Better end it by friendly Composition than running to the Judg where by many unhappy Representations a Righteous Cause may be oppressed But for the common Duty of Christians see Ephes. 5.11 Have no Fellowship with the unfruitful Works of Darkness but rather reprove them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather doth not lessen our Duty but inforce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom We ought to reprove We shall not be excused before God unless we do our Duty So Iude 22.23 And of some have Compassion making a Difference And others save with Fear pulling them out of the Fire SERMON II. LEVIT XIX 17 Thou shalt not hate thy Brother in thy Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him 3 dly COnsider how far it bindeth 1. Intensively as to the Value of the Precept It is not an Arbitrary Direction which we may omit or observe at Pleasure but a Necessary Precept which we must obey 1. From the Danger we incur We are under Danger of Sin and bearing Punishment for them whom we reprove not and the Punishment of Sin is eternal Death if it be omitted out of a culpable Negligence Eternal Life and eternal Death is in the Case there is no doubt of Superiours who by Justice and Office are bound to reprove as well as by the Law of common Love and Charity Ezek. 33.6 His Blood will I require at the Watchman's Hands But even private Persons may bear Sin for others 2. Because of the Good which cometh thereby which is the Glory of God and the gaining of our Brother Matth. 18.15 Thou hast gained thy Brother And the gaining of another's Soul is no small Advantage this will be your Crown and rejoicing in the Day of the Lord. To enforce both consider that Text Prov. 24.
730 Conscience is God's Vicegerent or Deputy 731 Three Acts of Conscience to be an Accuser Witness and Iudg 736 Conscience to be your Guide 730 Why God hath given Man a Conscience ibid. The Properties of a good Conscience 725 Conscience void of Offence what it signifies ibid. Conscience easily offended but not easily appeased 732 Conscience the best Friend or worst Enemy ib. Conscience the Beginning of Heaven or Hell 733 When there is a Flaw in Conscience all our Trading for Heaven is at a stand ibid. When Conscience speaks not it writes ibid. The Stings of Conscience soon awakned 734 If Conscience do not speak to you you must speak to it ibid. No sound Conscience without sincere Obedience ibid. A man may do Good or Evil without Conscience or according to Conscience or against Conscience 734 Consolation Comfort Peace Ioy and Consolation opened 211 Comfort allowed to the Saints 217 God's People have not alike Comfort 214 Who they are the Lord gives most Comfort to 215 How Christians disparage their Comfort 219 False Comfort of wicked Men whence it ariseth 217 Strong Consolation why so called 212 How it ariseth from Assurance 213 How it is dispensed 214 Motives to look after it 220 The Advantages of it 221 Directions to keep it 226 Convincing Power of the Word whence it ariseth 1034 Correction Why God corrects his People for their Sins in this World 272 Covenant Why God makes a Covenant with his People 826 No Covenant can be made with God without the Interposition of a Sacrifice 828 What we should do to enter into Covenant with God 831 Covenant of God called the Foundation of God and why 1025 The Sureness of God's Covenant 1026 The Seal of the Covenant on God's part 1027 on Man's part 1029 Covenant of Grace why called an everlasting Covenant 691 Covenant of Works what it is 306 All Men by Nature are under this Covenant ibid. Natural Conscience sticketh to this Covenant 307 This Covenant rightly understood prepares Mens for Christ ibid. Vid. Preparatory Works How you may avoid the Curse of this Covenant 310 How the two Covenants agree and are subservient one to another 309 Covet What the Sin is that is forbidden in the tenth Commandment Thou shalt not covet 305 Covetousness how incident we are to it 59 How it discovers it self ibid. The Evil of this Sin 364 Arguments against it 60 Counsel How God gives Counsel to his People 1112 Creation the Power of God seen in it 412 Cross. Why God foretels his People of a Cross 354 Taking up the Cross what it is 350 351 What it is to take up the Cross daily 352 Why those that follow Christ should take up the Cross ibid. Motives to take up the Cross 355 Necessity of being prepared for the Cross ibid. Who are prepared for the Cross and who not 356 Cup. A threefold Cup in Scripture 1131 D DAY of Grace to be prized and improved 14 Darkness What it is to walk in Darkness and see no Light 809 Why the People of God may walk in Darkness and see no Light 810 Comfort to support the Children of God in a dark State 812 In dark times we should trust in God Vid. Trust. Dead Arguments against one coming from the Dead 675 Death of Christ. The Love of Christ in his Dying 1154 Reasons why Christ died willingly ibid. Sacraments relate to Christ's Death 1009 How we are to remember Christ's Death 1011 Vid. Shewing forth Death of Christ to be remembred not as a Tragical Story but as a Mystery of Godliness 1010 Death of Christ a powerful Argument to press Repentance and make us hate Sin 681 714 Delay in answering Prayer Vid. Prayer Delay of Repentance reproved 101 Motives against these Delays 102 532 Destroy What God hath and will destroy 794 Why we should not build what God will destroy 798 Devil How many ways he may vex and trouble God's People 706 Our Trials are the more sore because the Devil hath a Hand in them 707 Why God permits the Devil to vex and trouble his People 708 God doth restrain and bridle the Devil's Fury 709 How far the Devil's Power is destroyed 790 Vid. Power of the Devil Difficulty of Salvation great 397 Wherein the Difficulty lies ibid. Vid. Impotency This Difficulty must be understood and thought of how and why 401 Motives to fortify you against the Difficulty of Salvation 40â— Difficulty of rich Mens Salvation why the Apostles wondred at it 394 Vid. Rich Men. Difficulties How we are or are not to consider them 485 The Inconvenience of sinful considering Difficulties ibid. Disciple of Christ. What it is to enter our selves a Disciple of Christ 341 The Necessity of this beyond Alms and all other amiable Qualifications 343 They that profess themselves Disciples of Christ must imitate his Example 344 Vid. Example Discourse good and bad Vid. Tongue Due What is a Man's Due 82 Dwelling in God what it is and in what manner to be done 906 Motives to press it 904 E END Man was made for an End 637 How our End is to be accomplished 638 Man's chief End is to glorify and enjoy God 637 Why other things should not be our chief End 639 How we should urge our Souls concerning our chief End 639 How we should honour God as our last End 39 Enemy The Devil is an Enemy 788 The Nature of this Enmity 789 The Victory of this Enmity and how attained 789 How far the Enemy is overcome 790 That the overcoming this Enmity is Matter of Praise 792 There is an Enmity between Christ and Satan 536 There is an Enmity between God's People and wicked Men 537 Envy at the Prosperity of the Wicked what it is 1045 The Evil of this Sin 1050 No Reason why God's People should envy the Wicked 1046 Remedies against this Envy 1051 Error God's own People may err in some Points of Religion 1066 Yet when convinced they confess their Error ibid. Esteem of Christ what it is 452 How this Esteem of Christ will shew it self 454 Esteem of Christ a Property of Faith 451 Faith only gives Christ this Esteem 453 Christ deserves this Esteem ibid. Esteem of Ordinances Vid. Ordinances Eternity An eternal State proved 980 Good or Evil are valuable by their Respect to Eternity 975 Evil. Grace teacheth us to depart from Evil and do Good 27 We must first begin with renouncing Evil ib. Example Why Christ would propound himself for our Example 345 They that profess themselves Disciples of Christ should imitate his Example 344 The Power of Christ's Example 864 The Advantage we have by the Example of Christ 345 Vid. Following Christ. What Christ's Example in his Humiliation teacheth us 865 Excel Duties of those would excel 430 Expectation what it is not 105 What it is and wherein it sheweth it self 106 How it is wrought 112 How much we expect in Heaven 124 F FAinting We must not faint in Afflictions 765 Faith Several Notions of Faith 754 What it
or Iustice what it is 81 Vid. Justice Why we are to be just and righteous 87 Working Righteousness what it is 1071 Why this is required of us as the Principle of our Actions ibid. Righteousness of Faith what it is 928 956 What is the Hope built on this Righteousness of Faith 930 What is the Work of the Spirit in this Business ibid. S SAcraments relate to Christ's Death 1009 Preparation to the Sacrament necessary 621 What Thoughts are preparative to it ibid. Vid. Meditation Sacrifice What Sacrifices did import 830 Christ's Death had the true Notion and Virtue of a Sacrifice 829 The New Covenant is confirmed by virtue of this Sacrifice 830 Salvation what it is 17 That it is free to all that will accept of it 23 Who are they that contemn Salvation 20 That it is a difficult thing to be saved 397 Vid. Difficult In Christ there is not only Refuge but Salvation 231 What we should do to attain Salvation 21 Vid. Saviour Sanctification meritorious applicative and practical what 1090 How Christ sanctifies 1092 Who are the Sanctified 1089 Why the Relation of Children is reckoned only to the Sanctified 1090 Sanctification hath Influence on our Comfort and Peace 1072 Sanctifying God what it is 267 Satisfaction What Satisfaction a good Man hath 1114 Why he shall have it ibid. Satisfaction of Christ the Compleatness of it proved 1151 The Comfort of this to poor Sinners 1152 Saviour Christ is a Saviour 153 How many ways Christ is a Saviour 887 Why Christ is a Saviour both by Merit and by Power ibid. Christ's great End and Business is to be a Saviour 888 How we shall do to have Christ our Saviour 154 Directions to receive Christ as our Saviour 892 Motives to accept Christ as a Saviour 891 Thankfulness to Christ as a Saviour a Christian Duty 893 Scriptures proved to be the Word of God 721 Sensible Confirmations of the Divine Authority of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil
Love and Grace have less Constraint It should not be so yet there is more recorded of the Piety Zeal and Devotion of the Saints of the Old Testament than we can imitate And have we a greater measure of Comfort to carry us out against Discouragement Have we a more full Joy to bear us up against all the Afflictions of this present Life now there is more Grace discovered Joh. 15.11 These things have I spoken to you that my Ioy might remain in you and that your Joy might be full Is there a greater measure of Charity in doing good to them that need it as more of the Bounty of God is discovered to us in these days of Grace Under the Law all things were set down in so many positive Precepts the exact Proportion what they should give and lay out the tenth part was the Lord's But under the Gospel it may be there was no such Precept tho that be a great Question whether the Tenth be not the Lord 's still but God knows Love will not be backward for it is trusted much in the days of the Gospel In short are we more acquainted with God's Covenant Can we subdue Corruptions more bear Afflictions better and have we a greater Ability and Willingness to good Works Which bringeth Salvation to all Men. That is to all that accept of Grace bond or free and that Salvation is taken for our compleat Happiness for eternal Life and Salvation is clear enough The Point then is Doct. 3. That the Grace of God revealed in the Gospel is the great means of Salvation or a Grace that tends to Salvation The Gospel is called the Power of God unto Salvation Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God to Salvation that is a powerful Instrument which God useth Therefore it is called the Arm of the Lord Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed It s Force is not in Letters and Syllables but it standeth in the Co-operation of the Spirit by which God owneth and honoureth it It is said to Cornelius when Peter came to preach the Gospel to him Acts 11.14 That he should tell him words whereby he and all his House should be saved There 's no other way to bring Men to God but this this will teach you how you and your little ones should be saved Now the Gospel or the Grace of God in the Gospel is a means of Salvation because it hath a moral Tendency that way and because it hath the Promise of the Spirit 's Work and Assistance 1. It hath a moral tendency that way for there is the History of Salvation what God hath done on his part there are the Counsels of Salvation what we must do on our part and there are excellent Enforcements to encourage us to embrace this Salvation 1. There is the History of Salvation what God hath done on his part there all things are ready there you here of the Love of God that he hath given his only Son and of the free Election of those whom he means to save in Christ. There you hear of the Person of the Mediator his Mission and sending into the World his Incarnation his Unction or anointing to his Office his Abasement his Obedience his Death his Burial his Satisfaction for Sin his Purchase of Life and then his Exaltation with all the Fruits and Effects of it to wit his Intercession at the Right-hand of God his Effusion and pouring out of the Spirit to be his Deputy here on Earth and there you read of his Collection and manner of gathering of a Church by the Institutions of the Word and Sacraments There we hear of the Humiliation of Christ by which Salvation was purchased and of his Exaltation whereby the Graces that accompany Salvation are distributed and dispensed and how Christ by his Spirit applies this Salvation 2. There is the Counsel of Salvation what Man must do on his part that he may partake of the Righteousness and Spirit of Christ according to the good pleasure of God which Christ purchased by virtue of his Humiliation and dispenseth and distributeth by virtue of his Exaltation I call all this the Counsel of God because thus it is called in Scripture Luke 7.30 The Pharisees and Lawyers rejected the Counsel of God against themselves If you will be saved here is God's Counsel thus you must do It is dangerous for a sick Man to alter the Physician 's Method and Receipt to be tampering to be taking out and putting in so it is very dangerous to alter the Counsel of God which he hath set down how we may be brought to Salvation Do not as the young Man that came to Christ and said Matth. 19.16 Good Master what good thing shall I do that I may inherit Eternal Life and yet when Christ puts him to the trial it 's said he went away sad So a natural Man his Heart is raised up to hearken after Salvation but he goes away sorrowful when he cannot win Heaven in his own way to enjoy Christ and the World Christ and carnal Liberty and Christ and his carnal Pleasures therefore you must not only look to the History of Salvation what God hath done but to the Counsel of Salvation what you must do And Peter sums it up and gives an Abridgment of the Gospel Acts 2.37 38. Men and Brethren what shall we do And Peter said unto them Repent and be baptized every one of you in the Name of Iesus Christ for the Remission of your Sins and ye shall receive the Gift of the Holy Ghost Repentance that implies true and lively Grief because of Sin and Misery by which a Man feeleth the Wrath of God grieveth because he hath offended God acknowledgeth that he hath deserved Condemnation hungreth and thirsteth after Christ and then waiteth till his Heart be settled in the Comfort of the Gospel and he possessed of the Righteousness of Christ. Nay Repentance implies more you must lay down the Weapons of Defiance and study Thankfulness to God and walk in new Obedience and love God and love your Neighbour and bear the Cross quietly waiting for eternal Life This is the Counsel of God to you if you would be saved And then he saith Be baptized by which Peter understands a religious use of the Seals and all the Means of Salvation in which God is wont to meet us and give us the Supplies of his Grace by his Spirit 3. There are excellent Enforcements to encourage us to imbrace this Salvation God is very impatient of being denied now he speaks in the Gospel and useth all kind of Methods As a Man who cannot undo a Door and having a bunch of Keys in his Hand tries one after another till the Lock doth fly open So the Lord tries all kind of Methods beseecheth threatneth promiseth that the Heart of the Sinner might fly open He beseecheth God falls a
Salvation is not only privative but positive Christ doth not only deliver us from Evil from Sin from the Wrath of God the Accusations of the Law and eternal Death but positively he gives us Grace and Righteousness and everlasting Life he is not only a Saviour to defend us but a Saviour to bless us a Sun and Shield Psal. 84.11 not only a Shield to keep from Danger but a Sun who is the Fountain and Cause of Vegitation and Life it is not Preservation meerly but Preferment If Christ had only delivered us from Wrath to come and been a Saviour privatively it had been more than we could expect or if he had procured some place where we might have been unacquainted with Pain or Trouble yet then he had been a Saviour but here is not only a Ransom and Deliverance but an Inheritance an Exaltation Heaven and everlasting Glory are included in this Salvation Instead of Horror and Howlings here are everlasting Joys and we shall ever be with God praising his Grace in the midst of all his Saints The Blessing is so excellent that we cannot neglect it without great danger Heb. 2.3 How shall we escape if we neglect so great Salvation For what can we expect but that God's Mercy and Patience abused should be turned into Wrath and Fury and we cannot despise it without a great deal of Sin and Profaneness Heb. 12.16 Lest there be any profane Person as Esau who for one morsel of Meat sold his Birthright The Birthright was a Pledg of the Blessing and a right of Priesthood and Ministration before the Lord depended upon it This was Esau's by Birth and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane Man for parting with it at so low a rate and thinking so meanly of spiritual Priviledges O but what Profaneness is this to despise the great Salvation that will cause us ever to be before the Lord and minister in his Presence We count him a profane Man that is guilty of Murder Theft Adultery Perjury because those Sins bring publick Shame and Contempt and because these Sins are most destructive to human Society But he is a profane Man indeed that despiseth the Gospel because it offereth such an excellent Salvation that is Profaneness to slight God's best Provision to scorn his Bowels and when the Lord hath made the Bait an Allurement so strong to gain Man's Heart yet to turn his back upon it 2. Consider the Compleatness of the Saviour Jesus Christ is so by Merit and by Efficacy and Power and so every way fitted to do us good He doth something for us and something in us Look as in the Gospel there is the History of Salvation and there Christ doth all he is a Saviour by Merit and there is the Counsel of Salvation and there he is a Saviour by Power he helps us to do the Duty on our part We have the Merit of his Humiliation and the Power of his Exaltation for us he prevails by the Merit of his Death and in us by the Efficacy of his Spirit When Christ was to save us there were several Hinderances one on God's part and another on ours there was Hinderance put in by God's Justice and a Hinderance by our Unbelief Justice requires Merit and Unbelief Power Christ was a Saviour both ways Again there are different Enemies to our Salvation which were of several Qualities God and the Law and Sin and Death and Satan and the World Now God and the Law are to be considered in a distinct rank from Sin and Death from Satan and the World God was an Enemy that could not be overcome therefore must be reconciled The Law was an Enemy that was not to be disanulled and destroyed but to be satisfied the Precepts of it were not to be relaxed or repealed but fulfilled the Curses of it were not to fall to the ground some must be made a Curse that the Authority of it might be kept up Now Jesus Christ he is made a Curse for us and by his Merit he satisfies the Law and the Justice of God Then among the other Enemies look to Satan he is not only a Tempter but an Accuser as he is a Tempter so Christ is to overcome him by his Power as he is an Accuser so Christ is to overcome him by his Merit Certainly so far as Satan is an Enemy so far must Christ be a Saviour that the Plaister may be as broad as the Sore and therefore against the Accusations of Satan he interposeth as our Advocate by representing his Merit and by bringing his Blood unto the Mercy-Seat Once again consider that our Comfort may be full Christ saves us by Merit and by Power By his Obedience and Merit he gives us jus ad rem a Right and Title to Salvation but by his Efficacy and Power he gives us Possession jus in re he was first to buy our Peace our Comfort our Grace our Glory of God and then to see that we be possessed of it and therefore we are said to be reconciled by his Death and saved by his Life He died that we might rely on his Merit and Ransom and Blood which was a Price to reconcile us to God and he lives that we might wait for his Power and so be saved by his Life 3. Consider As the Greatness of the Salvation and the Compleatness of the Saviour so the Excellency of the Gospel how it manifests and sets out this Saviour not in Shadows and Types but with clear and express Explication God bestowed many Benefits upon the Old Church which were great Enforcements to Godliness but not so powerful and effectual because they were but Shadows of Salvation Things that grow in the Shade come not to such Perfection as Things that grow in the Sun In the Old Testament they had many Blessings but they were Typical Ones and lasted but for a while they had many Saviours that delivered them from the House of Bondage led them through the Red Sea and through the Desart into Canaan delivered them from their Enemies destroyed the Nations round about them But now these were Shadows of good Things to come the New Testament shews what is the meaning of all these that we are delivered from the Devil and led into Heaven and brought to the possession of Eternal Life by Jesus Christ. The Old Testament speaketh of calling Abraham out of Ur of the Caldees and separating his Seed as a People to God we can speak of Election that we may obtain the Adoption of Sons The Old Testament speaks of multiplying the Seed of the Iews as the Sand of the Sea The New Testament speaks of the multitude of Converts a great Number which none can number The Old Testament speaks of the bringing out of Egypt the New of bringing Sinners out of the Power of Darkness The Old Testament mentions the Red Sea the New the Grace of Baptism or Red Sea of Christ's Blood The Old Testament speaks of God's
inclining the Heart to obey out of the sense of God's Love and encouraging us by Faith drawing Strength from Christ and looking to God for our Acceptance from him Some Works of the Unregenerate are materially good but it is not the Matter maketh the Work good but the Principle The Works of unregenerate Men are done by God's Enemies out of the strength of a corrupt Will for carnal Ends without any Conscience of God's Will or Respect to his Glory But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are giftless Gifts But now these done by Persons in a gracious State are as good Fruit growing on a good Tree Grace teacheth he speaketh not of the external Direction of the Gospel but the internal working of Grace in the Heart it worketh by Faith Love and Obedience Obedience owneth the Obligation Love inclineth to discharge the Duty and Faith looketh up to God for Help and Acceptance that we may do it in Christ and for Christ's sake to God's Glory There is a free loving Subjection of the whole Man inward and outward to the whole Will of God with a Desire to please him 2. That Grace and Corruption draw several Inferences and Conclusions from the same Premisses A Bee gathereth Hony from whence a Spider sucketh Poison Corrupt Nature is out in Conclusions Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools Let us do Evil that Grace may abound says a corrupt Heart Let us deny Ungodliness and Worldly Lusts says a gracious Person God doth all says a corrupt Heart therefore we need but lie upon the Bed of Ease and expect his Help No says a gracious Soul Phil. 2.12 13. Work out your own Salvation with fear and trembling for it is God that worketh in you to will and to do of his good Pleasure The Epicure says the time is short Let us eat and drink for to morrow we shall die 1 Cor. 15.32 The Apostle argues otherwise 1 Cor. 7.29 Brethren I say unto you the time is short it remaineth that they that have Wives be as tho they had none c. So 2 Sam. 7.2 Then the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains compared with Hag. 1.2 This People say The time is not come the time that the Lord's House should be built Eli said 1 Sam. 3.18 It is of the Lord let him do what seemeth him good The King of Israel said 2 King 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer We are apt to stumble in God's plainest Ways Carnal Logick is one of our greatest Corruptions 3. That it is the greatest Wrong one can do to Grace to slacken any part of our Duty for Grace's sake Jude 4. Vngodly Men turning the Grace of our God into Lasciviousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hale it besides its purpose There is no such Teacher of Holiness as Grace it teacheth and giveth a Heart to learn They know not what Grace meaneth that grow wanton vain and sensual to make Grace Sin 's Lacky is a vile Abuse Rom. 6.15 What then shall we sin because we are not under the Law but under Grace God forbid You are under Grace therefore yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God ver 13. As Fulvius said to his Son when he slew him I begot thee not for Cataline but for thy Country God justified us not that we might live to Satan but to himself Vse 2. Of Trial. Whether we are made Partakers of the Grace of God in the Gospel Have we these Teachings and Arguings Many can endure to hear that Grace bringeth Salvation but that it teacheth us to deny Ungodliness there they flinch Men would have us offer Salvation and preach Promises but when we press Duty they cry out this is a hard saying The Cities of Refuge under the Law were all Cities of the Levites and Schools of Instruction to note that whoever taketh Sanctuary at Grace meeteth Instruction it is no benefit to thee else In the general doth it perswade you to make a willing Resignation of your selves to God Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service Every time you think of Mercy do ye find some Constraint in this kind More particularly 1. Doth it press you to deny Lusts Ezra 9.13 14. Seeing thou hast given us such Deliverance as this should we again break thy Commandments Doth it recoil upon you Gen. 39.9 How can I do this great Wickedness and sin against God Is this your Kindness to your Friend 2. Doth it press you to good 1 John 5.3 This is the Love of God that we keep his Commandments and his Commandments are not grievous When God maketh a motion by his Word or the Counsels of his Spirit Well! I cannot deny it what a small Service is this I owe to God as Iacob served seven Years for Rachel and they seemed unto him but a few days for the Love he had to her Gen. 29.20 And Shechem underwent the pain of Circumcision for Dinah's sake Obs. 2. Grace teacheth us both to depart from Evil and also to do Good Psal. 34.15 Depart from Evil and do good Isa. 1.16 17. Cease to do Evil learn to do Well We must do both because God hates Evil and delights in Good we must hate what God hates and love what God loves That is true Friendship eadem velle nolle to will and nill the same thing I durst not sin God hates it I durst not omit this Duty God loves it Again our Obedience must carry a proportion with the Divine Mercy Now God's Mercy is not only privative but positive God not only spares and delivers us from Hell but saves and brings us to Heaven The Lord God is a Sun and Shield Psal. 84.11 Not only a Shield to keep us from Danger but a Sun to afford us Comfort and Blessing Therefore it is fit our Obedience should be both privative and positive not only cease to do Evil but learn to do Well as the description of a Godly Man runs Psal. 1.1 2. Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful But that is not enough but his delight is in the Law of the Lord. Again we must have Communion with Christ in all his Acts in his Death and in his Resurrection and therefore we must not only mortify Sin but be quickned to Holiness of Conversation He that hath Communion with Christ in one Act hath Communion with him in all and therefore if we have been planted together in the likeness of his Death we shall be also in the
and Grace they will lose their Savour and Relish of these things It is an ill Sign when we have not lost our Savour and Taste of carnal things it is a Sign we are not much acquainted with Christ. It is no wonder for a Man that knows no better Fare to love coarse Diet and so it is no wonder that one that never tasted of the Sweetness of hidden Manna should long for the Garlick and Flesh-Pots of Egypt 2. Grace goes to work by way of Opposition it planteth opposite Principles in the Heart and maketh Use of an opposite Power It planteth opposite Principles We have a new Divine Nature and so escape the Corruptions of the World through Lust 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruptions that are in the World through Lust. Lusts follow the Nature as the Nature is so are the Desires The Old Man is full of deceitful and carnal Lusts and the New Man is full of spiritual and heavenly Desires then it makes Use of an opposite Power of the Help and Supply of the Spirit of God Gal. 5.16 Walk in the Spirit and you shall not fulfil the Lust of the Flesh. There are two Principles Flesh and Spirit that are always warring one upon another and that weaken one another The Spirit as a never-failing Spring of holy Thoughts Desires and Endeavours doth dry up the contrary Issue and Spring of Corruption So Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body ye shall live The mortifying of the Body of Sin must be done through the Spirit a natural Man may see better but without the Spirit 's Help he can do nothing All the Reason in the World will not tame Lust We may declaim against it but nothing in Heaven or Earth will change our Dispositions or work out our Corruptions but only the Spirit of God We have by the Spirit not only Direction but a continued Influence and Supply of Power 3. Grace goes to work by way of Argument and Perswasion Grace out-reasons and out-pleads Lust and so it cannot obtain a Grant from the Soul but is denied The chief Argument which Grace urgeth is the Unsuitableness of Lust to our Condition that so it may shame the Soul Those things that become us while we are Children as Toys and Rattles will not become us when we are Men so certainly those things that suited well enough with us while we were mere Men become us not when we are Christians 1 Pet. 4.1 2 3. He that hath suffered in the Flesh hath ceased from Sin that he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the VVill of the Gentiles when we walked in Lasciviousness Lusts Excess of VVine Revellings Banquettings and abominable Idolatries Rom. 13.11 And that knowing the time that now it is high time to awake out of Sleep It is high time to leave worldly Lusts. For a Man after Grace to be addicted to Lusts it is a Relapse into a spiritual Disease and in all Diseases Relapses you know are dangerous as a Man that falls into a distempered Heat is recovered out of a Feaver 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance These were your former Lusts when you were under spiritual Distempers and were only fit for you then But how are they unseemly and unsuitable to our Condition 1. They are unsuitable to our Privileges and to our Interest in the Death of Christ Rom. 6.2 How shall we that are dead to Sin live any longer therein He argues not ab impossibili but ab incongruo it is an unfit thing for such to live in Sin We disparage the Death of Christ when we are not the better but the worse for it Hath he redeemed us from Sin that we might yet serve it Did he humble himself for our sakes that we should be proud Did he put such Contempt on the World that we should loosen the Reins to worldly Lusts Was he at all this Pains to make us worse You hereby put a Contumely and Reproach upon Christ's Death and disparage his Purchase 2. It is contrary to the Example of his Life We do not worship the God of this World nor Mammon but Christ Christ by his own choice hath put a Disgrace on the World he chose a mean Estate not out of Necessity but Design He came not in worldly Pomp Matth. 8.20 The Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head John 18.36 My Kingdom is not of this VVorld Who is more able to judg what is best We or Christ Iohn 17.14 They are not of the VVorld even as I am not of the VVorld Who is fitter to chuse or wiser to chuse Christ or We Who is in an Error Christ or We If there was so much in the World as we fancy Christ was in an Error to despise it 3. It is contrary to our Hopes we look for better things It is a most lamentable thing to see a Christian that professeth the Assurance of a better Life to lie digging like a Mole in the Earth 1 Pet. 2.11 Dearly Beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts that war against the Soul Worldly Men are fastned to things present but the Children of God do bend and tend to things to come Worldly Men do not look for better things and therefore they are more to be excused We have Cause to blush every time we think of our Condition What are you Whence came you Whither are you going You are Passengers to Heaven why do you stick and linger by the way Something we may take for our Refreshment as Men that pass through a Field of Corn rub the Ears as they go As the Angel roused Elijah 2 Kings 19.7 Arise and eat for the Iourney is too great for thee You that affect to tarry in a foreign Country have you a Father in Heaven Would a Traveller hang his Room in an Inn Will he buy such things as he cannot carry with him Such things as we can carry with us to Heaven should take up our Time and Thoughts Piety out-lives the Grave but Honour and Wealth must be left behind us 4. It is contrary to our Vows We renounced them in Baptism In Baptism there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer to God's Questions Believest thou with all thy Heart Renouncest thou with all thy Heart 1 Pet. 3.20 Baptism saves not the putting away of the Filth of the Flesh but the Answer of a good Conscience towards God You break your baptismal Vows if you do not deny worldly Lusts. Christ doth not only call us off from Sin but from the
World for he is to be accepted not only as our Lord and Lawgiver but as our chiefest Good as an All-sufficient Saviour You are under a Vow and alienate things once consecrated when you withdraw your Affections after you have once given them up to Christ What have Lusts to do in an Heart that is once dedicated to God Vse 1. Information It informeth us 1. How little Interest in Christ they have who are still under the Power of worldly Lusts. The Apostle giveth us this Note Gal. 5.24 They that are Christ's have crucified the Flesh with the Affections and Lusts. He doth not say that they are Christ's that believe that he was crucified or that he died for Sinners but they are Christ's that feel that he was crucified that by the Virtue of his Cross do crucify their own Lusts and sinful Affections What a Christian and yet worldly a Christian and yet sensual a Christian and yet proud You that are given to Pleasures do you believe in Christ that was a Man of Sorrows You that are carried out after the Pomp and Vanity of the World do you believe in Christ whose Kingdom was not of this World You that are proud and lofty do you profess an Interest in the humble Christ It is in vain for those to talk of his dying for Sinners and boast of the Excellency of his Cross that never felt the Virtue of it Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucified unto me and I unto the World Your Affections to the World are still strong how can you glory in his Cross What Experience have you of the Goodness of it Have you gotten any thing by the Cross Are you planted into the Efficacy of it Rom. 6.5 For if we have been planted together in the Likeness of his Death we shall be also in the Likeness of his Resurrection Do you feel any weakning of Lusts and decay of Sin at least doth it put you upon Endeavours in this kind The Roots of Sin are in all but do you seek to mortify them Do you deny them in the way prescribed do you seek to prevent them with Diligence to suppress them with Watchfulness to resist them with Strenght and Resolution When there is not a constant Course of Mortification set up but Lust is let alone to reign without Controul you have no Interest in Christ. Mark it is said they crucify the Flesh there is a Work on your part Man is not wholly passive 2. It informeth us that true Mortification is proper to Grace Grace teacheth us to deny worldly Lusts mere Reason cannot Reason may sometimes convince us of Lusts but it cannot reform them in many things it is blind but in all weak The sublimest Philosophy that ever was could never teach a Man to go out of himself to deny his Lusts to despise the World Many of the Heathens were to Appearance temperate just sober and liberal but still the Lusts remained and therefore some in Despair have pulled out their Eyes because they could not prevail over a naughty Heart Sapientia eorum abscondit vitia non abscindit they hid their Sins but did not cut them off As an Oven stopped up is the hotter within so the Excess and Execution of Lusts being prevented they grew more outragious The Heart of Man will not be kept in order by any thing but by the Power of Grace We may argue fast vow pray promise and watch against Sin these are good means but not to be rested in for they are too weak to master Sin God hath reserved this Honour for his Grace in Jesus Christ Rom. 7.24 25. O wretched Man that I am who shall deliver me from the Body of this Death I thank God through Iesus Christ our Lord. We can have Deliverance no where else Are not Counsels of Reason able to help me No they cannot Is not a moral Course of Mortification able to help me as Fasting Watching Prayer No these may restrain it somewhat and lessen the Violence of it Satan may be outed for a time but yet he returneth with more Violence as the Jailor hangeth more Irons on him that is caught again after an Escape It is only the Grace of God that mortifies Sin Vse 2. Of Reproof of those that do not deny worldly Lusts but feed and serve them they act for their Sins rather than against them Nature is bad of it self and we need not make it worse these tempt Temptations and cater and purvey for Sin Therefore the Apostle useth that Phrase Rom. 13.14 Make not Provision for the Flesh to fulfil the Lusts thereof Men make it their Business to satisfy their boundless Desires forecast to fulfil their sinful Desires and Affections We must provide for the Body but not to fulfil every wanton Lust and loose Desire This may be done by outward Provocations when Men feed their Distempers and make Nature more lustful and more wrathful Iames 5.5 Ye have lived in Pleasure on Earth and been wanton ye have nourished your Hearts as in a Day of Slaughter The Heart is the Seat of Desires they reared up their Concupiscence by Excess and dainty Morsels and all those Courses by which Lust seemeth to be satisfied but is indeed inflamed As salt Water wets the Palate but inflames the Stomach so they nourished Lust by voluntary casting themselves on Occasions of Sin He who truly desireth to shun Sin will shun the Occasions of it Who would bring Fire to a Barrel of Gunpowder Gen. 39.10 And it came to pass as she spake to Joseph day by day that he hearkened not unto her to lie by her or to be with her As he would not yield to the Sin so not to the Occasion Or else it may be done by Meditation and Thoughts By Thoughts the Heart and the Temptation are brought together as a Match is first propounded before it is closed with Thoughts are Sin 's Spokesmen and fasten the Temptation on the Heart as worldly Thoughts admiring outward Excellencies Psal. 144.15 Happy is the People that is in such a case Wrathful Thoughts debase Men every Circumstance aggravates the Injury and Offence and so inflames their Spirits Or else by a free and uncontroled Use of the Senses Matth. 5.28 Whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart Death getteth in by the Windows Eve saw the Fruit Gen. 3.6 And when the Woman saw that the Tree was good for Food and that it was pleasant to the Eyes and a Tree to be desired to make one wise she took of the Fruit thereof and did eat David saw Bathsheba 2 Sam. 11.3 From the Roof he saw a Woman washing her self and the Woman was very beautiful to look upon and this inflamed his Heart Solomon bids us Prov. 23.31 Look not thou upon the Wine when it is red when it giveth his Colour in the Cup
other Sins or to feed a Lust and therefore we had need to deny it as it is Lust. 2 dly You should deny them as worldly Lusts so you must abstain from them not serve them as they are stirred up by worldly Objects they keep us from better Employment and therefore Grace teacheth us to deny them as they tend only to such a vile purpose Many Arguments there are 1. Whatever is for this World must be left on this side the Grave Pomp Pleasure and Estate must be left behind us Job 1.21 Naked came I out of my Mother's Womb and naked must I return thither There is no carnal Pomp and Pleasure in the next World Here we bustle for Greatness but Death ends the Quarrel Like foolish Birds we seek to build strong Nests when to morrow we must be gone Open the Grave and look upon the Reliques of Man's Mortality thou canst not discern between the Rich and the Poor the King and the Peasant all are alike obnoxious to Stench and Rottenness Those Desires that carry you out to the World must be mortified A Mill-wheel runs round all the Day and at Night it is in the same place So whatever we gain and purchase in the World it must be left at Night when we go to Bed when Death finds us and in the same place at Death we are as naked as we came into the World 1 Tim. 6.7 For we brought nothing into the World and it is certain we can carry nothing out A Man's Wealth doth not follow him but his Sins do his Iniquity will find him out Consider at Birth a Man is contented with a Cradle and at Death with a Grave yet here we join House to House and Field to Field Isa. 5.8 as if the whole World could not contain us 2. As they are only for this World so our abode here is but short and uncertain and therefore if it be worldly Lust it should be less prized for it lasts but for a time Within a very little while those that are most potent powerful and shining in the Splendor of the World shall be turned to Dust and Ashes God hath made Life short for many wise and merciful Reasons that the time of our Labour might not last too long He hath made us to enjoy himself and because he loveth the Saints he would have them the sooner with himself and would not be long without their Company and that we might love eternal Life therefore this Life is short and that he might gratify the Saints for he that hath a Journey to go would pass it over as soon as he can God makes their Journey as short as is convenient for his Glory and to shame wicked Men because they delight in that which is but of a short continuance but their Torment is Eternal The Pleasure of Sin is but for a Season but the Torments of Sin are for ever and ever therefore this should put a check to your Desires it is only for a World that passeth away nay the Lusts of this World pass away 1 Iohn 2.17 The World passeth away and the Lusts thereof The time will come when we shall have no lusts to these things it begins at Sickness but at the Day of Judgment we shall have no relish of these things and when the whole World is burnt up it will be our torment that we have prostituted our Affections to such low and unbeseeming things we shall see the Vanity when it is too late Men will have little love to the World then 3. If they be but worldly Lusts they should not be cherished were they never so durable Why Because this is not our Happiness and our Rest. Carnal Men have more of the World Christ committed his Purse to the worst of his Disciples Of the other he saith They are not of the World even as I am not of the World John 17.16 In this World God is most liberal to the worst therefore here we should not set up our Rest. Look as it is said of Abraham Gen. 25.6 that he gave Gifts to Ishmael and to the Sons of Keturah but he gave the Inheritance to Isaac Wicked Men have their Portion but not the Inheritance God will not be in their Debt therefore they have Gifts Therefore saith a Christian Why should I cherish these worldly Lusts this is not my Portion but the Portion of others From Men of the World which have their Portion in this Life Psal. 17.14 The World is Satan's Circuit he compasseth the Earth It is the Saints Slaughter-house they shed the Blood of Saints and Prophets Rev. 16.6 It is the place where God is dishonoured They are favoured and loved most by the World whom Christ hath rejected and past by 4. Worldly Lusts do hinder us from our Work We were made for another World and this Life is lent us for a while to look after Heaven We cannot drive on those two Cares at once for the World and Heaven too as a Man cannot look with one Eye to Heaven and with another to the Earth therefore why should we indulge worldly Lusts Who would lose a Crown to be owner of a Dunghil And will you forfeit Heaven and the Joys of God's Presence for worldly Conveniences Lust hinders your care of Heaven It is true a temperate and religious use of the World furthereth it but worldly Lust doth take off your Heart from God and Heaven and unfits it for it so that your Heavenly Desires are hindered 5. In a sense worldly Lusts do hinder us of the Comfort of this World Want encreaseth with Enjoyment as the Fire encreaseth by laying on more Fuel The more we enjoy the more we desire so we do not enjoy what we do possess The more we have the more we want so that a covetous Man neither enjoys this World nor the World to come 6. If it be worldly Lust then take heed of it for thou art as thy Love is If thou lovest this World thou art a worldly Man if thou lovest God thou art a godly Man if thou lovest Heaven thou art a heavenly Man A Man is not as his Opinion is but as his Affections are A bad Man may be of a good Opinion but a bad Man can never have good Affections The Soul as Wax receives the Impression from the Object Thou art a Person of the World if thou lovest the World Take a Looking-glass and put it towards Heaven there you shall see the Figure of Heaven the Clouds and things above put it downward towards the Earth you shall see the Figure of the Earth Trees Meadows Fruits So doth the Soul receive a Figure from the things to which it is set if the Heart be set towards Heaven that puts thee into a heavenly Frame if thou appliest it to earthly Objects thou art a Man of the Earth 7. The more we mortify these worldly Lusts the more we prevent Affliction We might prevent the bitterness of the Cross if we would
will be little enough to repent the loss of that which is past Consider a Man can never come soon enough into the Arms of Mercy nor soon enough out of the Power of Satan Present Necessity admits of no Deliberation therefore charge your selves to be more solid and serious Sin if you let it alone will gather more Strength Jer. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do Good that are accustomed to do Evil. When a Stick hath been long bent it will hardly ever be set right again Some that have been late converted have much bewailed their Disadvantage their standing out so long till their Inclinations were fixed and that they have got a stubborn Nature so strong and ever apt to recoil upon them Consider we would not have God to put us off when we come for Mercy and are in present need and shall we put off God We would count a Delay to be as bad as a Denial therefore take heed of Delays in this kind for if ever you be called to Grace you will smart for it soundly Christ waited upon the Spouse for Entrance Cant. 5.2 My Head is filled with Dew and my Locks with the drops of the Night and then the Spouse waited for Comfort ver 6. I opened to my Beloved but my Beloved had withdrawn himself and was gone my Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer What is the Reason when the Work is begun and the first stroke is given to Sin that Christians walk so mournfully for a great while O they have made God wait long and stood out many a Call therefore the Lord exerciseth them with waiting Let all this work thee to comply with the Importunity of the present Conviction of the Holy Ghost Vse 2. Is to reclaim us when we are greedily set upon other Businesses and Projects than the great Business of our Lives as to get Wealth Honour and great Estates Remember what is thy Duty and Work in this present World Consider 1. The shortness of Life We have a great deal of Work to do in a little time therefore we should not waste it every day we are nearer to the Grave We are sensible of the Decays of others but not of our own thou seest others wax old and die remember thou thy self art going that way When two Ships meet one another in the Sea the other Ship seems to fail faster than yours tho both pass away alike because you are not sensible or do not observe your own Motion We see others are mortal but do not number our own Days This is a Point of Prudence Psal. 90.12 So teach us to number our Days that we may apply our Hearts unto Wisdom A Man would think of all Points that were plainest and soonest learned yet it is very hard to learn the lesson of our own Frailty I mean to learn it by Heart to learn it practically 2. The Uncertainty of Life We know not when Death will surprize us it is ill to be taken unprovided when Death comes to say Hast thou found me O my Enemy Every day we have cause to look to it more are mistaken in reckoning upon Life than upon Death Thou art asleep in the Wolf's Mouth there is no Remedy but imploring the Shepherd's Help A Carnal Man that goeth on in Sin provoketh God to his Face and trieth whether he will cut him off yea or no. We are sure to live to enjoy what we provide for Heaven but we are not sure to live to enjoy what we provide for the World A Man may not rost what he took in hunting but when he cometh to enjoy his Estate God cutteth him off Luke 12.20 Thou Fool this night thy Soul shall be required of thee then whose shall those things be which thou hast provided And shall my Master come and find me idle 3. After Death followeth Eternity the great Amazement of the Soul Now if Death find you at Peace with God Eternity will be comfortable and Death sweet Body and Soul part but God and the Soul meet When we can see Angels ready to do their Office and Conscience becometh our Compurgator I bear you witness you have spent your time in this World in obeying and serving God and then Body and Soul take leave of one another it is a blessed parting But now when you have not regarded your Work you are then delivered up to Satan by such an Excommunication as shall never be reversed Accursed till the Lord come and then Body and Soul meet to be tormented for ever It is a sad parting when Conscience falls a raving and we curse our selves and the day of our Birth O that ever such a Creature were born O that I had been stifled in the Womb and never seen the Light 4. The necessity of working out our own Salvation God's Stipulation with Mankind is not made up all of Promises something is required Holiness is the way to Salvation Men that live as they list can claim nothing The World is a common Inn for Sons and Bastards in the time of God's Patience he keeps open House for just and unjust but no unclean thing entreth into Heaven At the great Rendezvouz God maketh a Separation Psal. 1.5 The Vngodly shall not stand in the Iudgment nor Sinners in the Congregation of the Righteous The wicked shall not be able to look Christ in the Face nor vail themselves in the glorious Assembly 1 Cor. 6.9 10. Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Our Desires settle into Opinions we think God will not damn his own Creatures and an universal Hope is natural 5. The Folly of not doing our Business To get bodily Supports is but our Errand by the by these Souls were not given us to scrape up Wealth and only to provide and purvey for the Body Let us use them to the end that God gave them to think of Eternity Luke 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful And Mary hath chosen that good part which shall not be taken away from her Martha was careful to entertain Christ in her House but Mary to entertain him in her Heart The one thing needful is the Care which every one ought to have of his own Salvation Every thing is best that helpeth us on towards Heaven and that is evil that hindreth us in our pursuit of Heaven This will appear to be the greatest Wisdom at length and not to spend your Lives in getting Honours or Pleasures or screwing your selves into the Favour of great Personages It is commonly said of a Man that hath gotten an Estate that he
but a small matter in comparison of what God hath provided for you A Christian's Blessings are future his Crosses are present therefore we need some Support Now Hope is of great use in Affliction and Temptation this appears by the Comparisons that are used it is called an Anchor in the stormy Gusts of Temptations and a Helmet in all Spiritual Conflicts There are Fightings without and Fears within here is an Helmet here is an Anchor Hope is the Anchor of the Soul and the Apostle reckons up all the Properties of a good Anchor it must be firm sharp and enter into good Ground so saith he Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail here is a sure hold-fast upon good Ground it is a weighty Anchor which will not bow nor break Mariners when they have cast out a good Anchor which is fastned to the Ship with a strong Cable they sleep quietly tho the Winds blow and the Storms and Tempests arise they know the Anchor will keep them from floating and dashing upon the Rocks So Hope is a good Anchor Then it is an Helmet Ephes. 6.17 And take the Helmet of Salvation that is Hope 1 Thess. 5.8 And for an Helmet the Hope of Salvation The Apostle reckons up all the pieces of the Spiritual Armour Faith that is a Shield for the Body but Hope that is an Helmet for the Head as long as we can lift up our Heads and look up to Heaven we are safe whatever befals us it will hold out in the midst of all the fiery Darts that are cast at us 6. This looking for the blessed Hope is of use to resist Temptations Sin makes many Promises and so prevaileth by Carnal Hopes Balaam was moved to curse God's People against his Conscience but when he boggled and stuck at it Come saith Balac I will give thee Gold and Silver this puts quickening into him The Fool in the Gospel promised himself long Life Luke 12.19 Soul Soul thou hast Goods laid up for many Years take thine Ease eat drink and be merry So Ier. 44.17 We will certainly do whatsoever thing goeth out of our own Mouth to burn Incense unto the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then had we plenty of Victuals and were well and saw no Evil. And so the Devil comes to Christ and makes the Temptation as strong as he can Mat. 4.8 9. He sheweth him all the Kingdoms of the World and the Glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me And Babylon's Fornication was presented in a Golden Cup there are Baits of Honour and Preferment to draw them to Popery and Heresy Now Faith sets Promise against Promise and Heaven against Earth and the Pleasure at God's Right-hand against Carnal Delight As one Nail drives out another so one Hope and one Promise drives out another Carnal Motions are defeated by Spiritual Promises and those Motions that are presented to the Soul SERMON XIII TITUS II. 13 Looking for c. Vse 1. INformation 1. It informs us that we may look for the Reward Those Men would be wiser than God that deny us a Liberty to make use of the Spirit 's Motives they begrudg God's Bounty To what end should God propound Rewards but that we should close with them by Faith Graces may be exercised about their proper Objects without Sin It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfactions they are Mercenaries that must have Pay in hand their Souls droop if they do not meet with Credit Applause and Profit they make Man their Pay-master They have the Spirit of a Servant that prizes present Wages above the Inheritance but it is the Work of Grace to look for the blessed Hope and a great help to us in our Work It was the Comfort of Christ's Human Soul Heb. 12.2 Who for the Ioy that was set before him endured the Cross despising the Shame Christ as Man was to have rational Comforts and human Encouragements Nothing is sinful but coveting the Reward whilst we neglect the Work when we will be Mercenarii but not Operarii we would receive the Reward but not do our Work We are all born Libertines we would sever the Reward from the Duty Hosea 10.11 Ephraim is an Heifer that is taught and loveth to tread out the Corn but not to break the Clods in treading out the Corn there was Pleasure and Profit but in breaking the Clods Pain and Labour Or else we sin in having a carnal Notion of Heaven our looking for Heaven is like their looking for Christ as the Consolation of Israel Some of the Jews look for a carnal Messiah so do many Christians for a carnal Heaven for base Pleasures fleshly Delights such Hopes debase the Heart it is the Priviledg of our Profession that we have a sublime Hope Or else we sin in looking for the Reward as the Fruit of Merit if we expect it as Wages for Work done we are Mercenaries Sin and Death are as Work and Wages Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is a Donative What is the reason of this Difference because wicked Men stand upon their own bottom but Christ hath obtained this Priviledg for us Wicked Works are ours meerly evil but the Good we do is by God's Grace as a Servant tradeth with his Master's Estate I am bound to do Good and am forbidden to sin when I do that which is forbidden I deserve Punishment but when I do that which is commanded I do not deserve a Reward because I am bound to do it Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life It is Mercy that we are called Mercy that we are glorified neither before Conversion nor after Conversion do we deserve any thing We serve a good Master he hath provided Comforts for us not only against our Misery but our Unworthiness we have not only Glory as a Reward but Mercy as the cause of it Glory out of the hands of Mercy Thus must you look for the Reward and build your Hopes of it As you pray so must you expect now you will not pray Lord give me Heaven for I deserve it natural Conscience would blush at the Immodesty of such a Request Who would not have the Title of Inheritance rather than of Hire Again our own Happiness must not be our ultimate End Man was made for a twofold End to glorify God and enjoy him for ever they must both go together we must desire the Enjoyment of God that we may glorify God to all Eternity otherwise Interest swayeth us more than Duty First we love God out of
Intercession for us By his Merit our Right to Heaven is purchased and by his Intercession it is maintained for us SERMON XIV TITUS II. 13 That Blessed Hope c. Doct. II. THE Hope of Christians is a blessed Hope Hope is here put for the thing hoped for as Col. 1.5 For the Hope that is laid up for you in Heaven Where Hope is put for the Object of Hope Now this Matter or Object of our Hope is sometimes called Life sometimes Glory sometimes Joy and Pleasure It is a Life that never shall be quenched or put out Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life It is a Glory that is Eternal for Duration 2 Cor. 4.17 it is called a far more exceeding and Eternal Weight of Glory for the measure of it it is above our Conceit and Expression as much as a Creature can bear It is Joy and Pleasure without Mixture and without End Psal. 16.11 In thy Presence is Fulness of Ioy at thy right Hand there are Pleasures for evermore Now this Hope is said to be blessed because it puts us into the Fruition of absolute Blessedness We cannot conceive of it now to the full when we come to injoy it we shall find it above all that ever we could conceive or hear of it As much as we see and know of it sheweth it is a blessed thing but we shall understand it best when we hear the great Voice calling us Come up and see But a little to set it before you In Blessedness there must be a Removal of all Evil and a Coacervation and compleat Presence of all that is Good As long as the least Evil continueth a Man is not blessed only he is less miserable If a Man had all things that Heart could wish for what would it avail him as Haman when he wanted Mordecai's Knee Esther 5.13 All this availeth me nothing so long as I see Mordecai the Iew sitting at the King's Gate Ahab had the Kingdom of Israel but yet he fell sick for want of Naboth's Vineyard If a Man were never so well fitted for a Journey a little Gravel in his Shoe would founder him As in Carriages of War though there be a great Train yet if one Peg be missing or out of Order all stoppeth Or in the Body if one Humour be out of Order or one Joint broken it is enough to make us sick or ill at Ease though all the rest be sound and whole so if there be the least Evil a Man cannot be a compleat happy Man Complaining will not suit with Blessedness Now First In the Hope that we look for there is a Removal of all Evil. Evil is twofold either of Sin or of Punishment and in Heaven there is neither Sin nor Misery 1. To begin with Sin that is the worst Evil. Affliction is Evil but it is not Evil in it self but only in our Sense and Feeling if a Man had a Dedolency it is no Pain to a benummed Joint to be scourged But Sin is evil whether we feel it or no but it is worst when we feel it not Certainly that is Evil which separateth from the chiefest Good Affliction doth not separate from God it is a means and an Occasion to make us draw nigh to him many had never been acquainted with God but for their Afflictions but Sin separateth us from God Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Let a Man be never so loathsome yet if he be in a State of Grace he is dear to God the Lord taketh Pleasure in him though rough-cast with Ulcers and Sores and thrown into a Prison yet God will kiss him with the Kisses of his Mouth There is nothing so loathsome and odious to God as Sin This grieveth the Saints most Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death If any Man had Cause to complain of Afflictions Paul had he was often in Perils whipped imprisoned stoned but he doth not cry out When shall I be delivered from these Afflictions O but this Body of Death was worst of all Lusts troubled him more than Scourges and his Captivity to the Law of Sin more than Chains and Prisons This is the Disposition of the Saints they are weary of the World because they are sinning here whilst others are glorifying God not only that they are suffering here whilst others are injoying God A Beast will forsake the Place where he hath neither Meat nor Rest. Carnal Men when they are beaten out of the World have a Fancy to Heaven as a Place of Retreat but that which troubles Godly Men is their Sin Well but in Heaven there is no Sin Eph. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish There is neither Spot nor Wrinkle upon the Face of the glorified Saints Their Faces were once as black as yours but now Christ presenteth them to God as a Proof of the cleansing Virtue of his Blood And how pure and clean they are without Spot or Wrinkle the Apostle's Words that he might present it imply as if Christ did glory and rejoice in their Purity as the Fruits of his Purchase There you are freed from all Sins With much ado we mortify one Lust but Nature recoileth as Ivy in the Wall if you cut it down it breaketh out again It is much here if the Dominion of Sin be taken away there the being of it is abolished in Heaven it is not at all you will displease God no more and are freed from all the immediate and inseparable Consequences of Original Sin detraction in Duty and the like Here is no perfect Love and therefore the Soul cannot be fixed in the Contemplation of God that 's the Reason of wandring Thoughts but there the Heart cleaves to God without stragling In Heaven we shall be freed from Pride which lasts as long as Life therefore called Pride of Life 1 John 2.16 We cannot have a Revelation now but we grow proud of it 2 Cor. 12.7 And lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure Nor can there be an Influence of Grace but we are apt to be proud of it There is a Worm in Manna but then we are most high and most humble because most holy O Christians is not this a blessed Hope that telleth you of a sinless State of being like Christ in Purity and Holiness 1 Iohn 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is What is it
the Sons of God All now is under a Vail your Christ your Life your Glory is hid Our Persons are hid under Obscurity and Abasement Col. 3.3 4. Your Life is hid with Christ in God but when Christ who is our Life shall appear then shall ye also appear with him in Glory Look as Moses told those Rebels when they would level the Officers of the Church Numb 16.5 To Morrow the Lord will shew who are his So when once the Night of Death is past over to Morrow when we awake out of the Dust of the Grave then Christ the natural Son will appear in all his Royalty and Glory as the great God and Saviour of the World and then also the adopted Sons shall be manifested we shall put on our best Robes and be apparell'd with Glory even as Christ is In Winter the Tree appears not what it is the Life and Sap is hid in the Root but when Summer comes all is discovered So now a Christian he is under a Vail but in this great Day all shall be manifested 2. It is a Day of Perfection Every thing tends to its perfect State and so doth Grace We see the little Seed that lies under Ground breaks through the Clods and works its way farther because it is not come to the Flower and Perfection So Grace still tends and longs for Perfection then we shall have perfect Holiness and perfect Freedom Christ to the glorified Saints will be a perfect Saviour Death which is a Fruit of Sin is still continued upon the Body therefore Christ is but a Saviour in part to the Spirits of just Men made perfect but then the Body and Soul shall be united and perfectly glorified that we might praise God in the Heavens Christ's Coming is to make an End of his Redemption of what he hath begun At first he came to redeem our Souls and break the Power of Sin but then he comes to redeem our Bodies from the Hand of the Grave and from the Power of Corruption the one is done by Humiliation and Abasement the other by Power The Scripture speaks as if all our Privileges in Christ were imperfect till that Day Regeneration Adoption Union with Christ they suffer a kind of Imperfection till then Regeneration the Day of Judgment is called by that Name Matth. 19.28 In the Regeneration when the Son of Man shall sit on the Throne of his Glory Then all things are made new Heaven and Earth is new Bodies new Souls new Then Adoption is perfect Rom. 8.23 Waiting for the Adoption to wit the Redemption of our Bodies What is the meaning of the Apostle's Expression As soon as we are planted into Christ are we not the Sons of God Yes now we are Sons but the Heir is handled as a Servant during his Non-age 1 Iohn 3.2 Beloved now we are the Sons of God but it doth not yet appear what we shall be we wait for the Adoption Justification that is perfect then Acts 3.19 Repent therefore and be converted that your Sins may be blotted out when the times of Refreshing shall come from the Presence of the Lord Then our Pardon shall be proclaimed in the Ears of all the World and we shall have Absolution out of Christ's own Mouth then shall we come to understand what it is that the Lord saith I will remember your Sins no more and your Iniquity shall be blotted out Then for Redemption Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption Luke 21.28 Look up and lift up your Heads for your Redemption draweth nigh O how doth the Captive long for his Liberty so should we long for that Day for it is the Day of our Redemption Now the Body is a Captive and when the Soul is set at Liberty the Body is held under the Chains of Death Ay but then Christ comes to loosen the Bands and Shackles of the Grave and free the Bodies of the Saints Look as the Butler was not afraid when he was sent for by Pharaoh because Ioseph had assured him he should be set at Liberty So Christ comes to set you fully at Liberty not only the Soul but the Body Therefore to think and speak of that Day with Horror doth ill become them that expect such Perfection of Privileges to be acquitted before all the World and to be crowned with Christ's own Hands 3. It is a Day of Congregation or gathering together The Saints are now scattered they live in divers Countries Towns and Houses and cannot have the Comfort of one another's Society But then all shall meet in one Assembly and Congregation It is said Psal. 1.5 The Vngodly shall not stand in Iudgment nor Sinners in the Congregation of the Righteous There will be a time when Christ's Church shall be gathered all together into one Place As the Stars do not shine in a Cluster but are dispersed throughout the Firmament for the Comfort and Light of the World so are the Saints scattered up and down in the World according as they may be useful for God but then when the four Winds shall give up their Dead and the Saints shall be gathered from all the Corners of the World this shall be the great Rendezvouz Look as the Wicked shall be herded together as Straw and Sticks are bound in a Bundle that they may set one another a fire Drunkards with Drunkards Adulterers with Adulterers and Thieves with Thieves Matth. 13.40 41 42. As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity And shall cast them into a Furnace of Fire there shall be Wailing and gnashing of Teeth The Wicked shall be sorted with Men like themselves and so increase one another's Torment so shall all the World of the Godly meet in one Assembly and Congregation and never separate more In this Life we cannot injoy one another's Fellowship for divers Reasons God hath Service for us in divers Countries but such a happy time shall come when we shall all make but one Body therefore the Saints are still groaning and longing for that happy Day we for them and they for us not only the Saints upon Earth that are left to conflict with Sin and Misery but the Saints in Heaven are still groaning as the Souls under the Altar Rev. 6.9 10. How long O Lord Holy and True Look as those in a Ship-wrack that have gotten to the Shore stand longing and looking for their Companions So glorified Saints that have gotten safe to Shore still they are longing and looking when the Body of Christ shall be made perfect and all the Saints shall meet in one solemn Assembly This is the Communion between us and the Saints departed they long for our Company as we do for theirs Here the Tares are
for her Purification given her at the King 's Cost Nay it is danger to neglect him Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is God wooeth you he will take you with nothing you bring him nothing but Necessity but he will pay all your Debts Nay nothing can hurt you as long as he is on your side Rom. 8.31 If God be for us who can be against us Do not leave then till you can say as Thomas Joh. 20.28 My Lord and my God Take him but give him the Honour of a God Adoration Invocation Faith and Love Vse 3. Direction 1. If we would see God let us look on Christ as we look on the Sun in a Basâ—n of Water Christ is the Character of his Father's Person Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person 2. If we would see Sin without Horror and Despair let us look on Christ all the heavenly Powers could not bring us into favour with God again Secondly For the Title of Mercy and Love Christ is a Saviour as well as the great God How is Christ the Saviour Take it thus Positively as well as Privatively he doth not only free us from Misery but gives us all spiritual Blessings Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery so he gives us everlasting Life John 3.16 That whosoever believeth in him should not perish but have everlasting Life Then he is a Saviour not only by way of Deliverance but by way of Prevention he doth not only break the Snare but keeps our Feet from falling he not only cures our Diseases as a Physician when we are sick but he leads guides and keeps us as a Shepherd We do not take notice of preventive Mercy How many times might we fall if we had not a Saviour Prevention is better than Escape better never meet with Danger than be delivered out of Danger There is an invisible Guard we are not sensible of it but the Devil knows and is sensible of it Iob 1.10 Thou hast made an Hedg about him and about his House and about all that he hath on every side Again he is a Saviour by way of Merit and by way of Power not only to rescue us from Satan but to redeem us to God If a Man would deliver a condemned Person it is not enough to take him by force out of the Executioner's hands but he must satisfy the Judg. Thus hath Christ done not only delivered us from the Power of Darkness but God in Christ is well-pleased he hath satisfied his Father's Wrath. Again before his Exaltation he redeemed us then he deserved our Salvation and afterwards he works our Salvation When he was upon Earth he was a Saviour by Merit therefore it is said we have Salvation by his Death 1 Thess. 5.9 God hath not appointed us unto Wrath but to obtain Salvation by our Lord Iesus Christ who died for us And after his Exaltation he works out our Salvation and so we are saved by his Life Rom. 5.10 Much more being reconciled we shall be saved by his Life Living and dying he is ours that so living and dying we might be his Again he saves not only for a while so as we might be lost afterwards but for ever therefore it is called eternal Salvation Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him He saves us not only from Temporal Misery but from Hell and Damnation he saves not only the Body but the Soul Nay he saves not only from Hell but the very fear of it Heb. 2.15 And deliver them who through fear of Death were all their Life-time subject to Bondage He not only delivers us from the hurt of Death but the fear of it He doth not only give us Heaven but Hope and frees us from Bondage and Despair He not only saves us from the Evils after Sin but from the Evil of Sin So Mat. 1.21 Thou shalt call his Name Iesus for he shall save his People from their Sins and there is the chief Point of his Salvation In short he not only saves us in part but to the utmost Heb. 7.25 Wherefore he is able also to save to the uttermost all that come unto God through him He not only gives us Grace at first but all things that are necessary to Life and Godliness Vse 1. Bless God for Christ that he hath taken the care of our Salvation into his own Hands he would not trust an Angel with it none was fit for it but him Isa. 59.16 He saw and there was no Man and wondred that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him Christ did as it were look down from Heaven and say Alas there are poor Creatuâ—es like to perish for want of a Saviour I will go down and help them my self Look as when Ionah saw the Storm he said Take me up and cast me into the Sea and then shall the Sea be calm to you Jonah 1.12 So when the Lord Christ saw the Tempest raised he said Cast me into the Sea Lo I come to do thy Will O God Heb. 10.9 The Storm was raised for Ionah's sake but we raised the Storm and yet Christ would be cast in to appease it Therefore bless God for Christ. Vse 2. Get an Interest in him O be not quiet till you are able to say Our Saviour You can take no Comfort in the great God until the next Title follows and you can call Christ your Saviour but that is matter of Joy and Comfort Luke 1.46 47. My Soul doth magnify the Lord and my Spirit hath rejoiced in God my Saviour But what shall we do that we may apply this 1. Reject all other Saviours Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Acts 4.12 Mark when God threatned a Deluge to sweep away the old World there was no Safety but in the Ark if the World had devised other Ships yet they would not hold out against the Flood So whatever you do unless you close with Christ and are grafted and implanted into Christ as Members of his Body for he is only the Saviour of his Body you are not safe But especially take heed of making a Saviour of Self that we are wont to set up instead of Christ of setting up the Merit of thy Works and the Power of thy Nature the one renounceth the Humiliation of Christ the other his Exaltation Be at a loss till you close with Christ for Christ came to seek and to save that which
the Smiters you must be tempted by the Devil hunted and baited by Men to be responsible to my just Wrath. The Decree is past a Body is prepared you must take it and go down to the Sons of Men you are the Sinner in the Law if you take this Body These were the Demands of God to Christ. Now saith Christ Lo I come to do thy Will Father I am willing to stand in their stead to accept of all to be responsible to thy Justice So when Christ was come in the Flesh Iohn 4.34 My Meat is to do the VVill of him that sent me and to finish his VVork What was the Work for which God sent Christ Sad Work to make Reconciliation for Sinners to die in their stead and yet saith Christ this is my Meat Look as a hungry Man prizeth his Food so doth the Lord Christ value and prize his Work nay infinitely more Christ himself was then hungry and had sent to the Market to buy Provision but he had now met with other Meat to eat he was dealing with a poor lost Soul Nay we have not yet the Full of the Expression for Christ seems to speak there by way of Excellency this was his choice Dish the Diet that suted with his Appetite God hath vouchsafed us great store of Creatures but some Meats we relish better than others as Isaac loved his Venison that was Meat for his Tooth And when we come to a Feast every one saith of the Dish he most affects This is my Meat So Christ seems to speak my Meat by way of Eminency that is the Dish I affect that my Soul longs to taste of it is to do my Father's Work and to be employed for the Salvation of Sinners Nay yet further Christ seems to speak by way of Appropriation my Meat that is mine alone he alone tasted of this Cup. At this Table none eat but he none was to taste of his Father's Wrath but he none was to drink of this bitter Cup but he Again Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished The Baptism Christ speaks of there was the Baptism of Blood to make a Laver of his own Blood He was about to make a Bath for Sinners to wash our Garments white and he thought he never could soon enough empty his Veins and go to the last Work wherewith our Redemption was to be accomplished to close up all with his Death I am straitned and troubled in Spirit till the time come Another emphatical Expression we have Luke 22.15 VVith desire have I desired to eat this Passover with you before I suffer Why was Christ so earnest to eat that Passover Because it was the last it was a Passover that was sauced with Gall and Vinegar much more sharp than that which the Jews offered him upon the Cross it was the immediate Forerunner of his Agonies and bitter Sorrows in the Garden yet with desire have I desired it it is a Hebraism O my Soul vehemently and earnestly hath longed for this time Another Expression we have Mat. 16.22 23. Peter had disswaded Christ from suffering Be it far from thee Lord this shall not be unto thee Christ rebuked him Get thee behind me Satan compared with Mark 4.10 with the same Indignation that he rebukes the Devil tempting him to Idolatry he rebukes Peter disswading him from Suffering His Heart was set upon the Work of our Redemption therefore Peter is thus rebuked Another Expression of his willingness is his bidding Iudas hasten his Work Iohn 13.27 VVhat thou dost do quickly Certainly it was not out of an Approbation of his Sin but a Testimony of his Love the sooner the better Christ when he considered that poor Creatures had Souls to save and all was not finished thought the Traitor was too slow for he desired to get his Body upon the Cross and finish all his Work for our Salvation Again his Behaviour at his Death shewed his willingness Christ had the command of Legions of Angels but would not suffer one Disciple to draw his Sword He might have prevented all and have withdrawn himself from their Fury for he foreknew what would befal him He had been discoursing with his Disciples and encouraging them to bear the Trial patiently yet doth not forsake the place of his usual resort he goes to the Garden where he knew Iudas would betray him being willing to dispatch all One Expression more we have which gives you an account of his Patience in Suffering Isa. 53.7 He was oppressed he was afflicted yet he opened not his Mouth he was brought as a Lamb to the Slaughter and as a Sheep before her Shearers is dumb so he openeth not his Mouth The poor Sheep when under the Shearers hands is meek and dumb and the Lamb goes to the Slaughter without howling and crying so doth the Lord Christ go to the Altar quietly without strugling II. For the Grounds of this Willingness They are his own Love and his Obedience to his Father 's Will. Sometimes it is said that Christ gave himself and sometimes it is said that God the Father gave Christ. Christ gave himself Gal. 1.4 Who gave himself for our Sins God the Father is said to give him Iohn 3.16 God so loved the World that he gave his only begotten Son In some places it is made an Act of his own personal Love Gal. 2.20 Who loved me and gave himself for me And Ephes. 5.25 Christ loved the Church and gave himself for it At other times it is made to be an Act of Obedience Phil. 2.8 He became obedient to Death even the Death of the Cross. And Iohn 10.18 This Commandment I received of my Father Indeed there was a concurrence of both of Love in Christ and Obedience to his Father 1. There was a Love to us Christ was drawn to this Work with no other Cords but his own Bowels It was Love that brought him out of Heaven and Love nailed him to the Cross and Love laid him in the Grave and made him free among the Dead If you ask Upon what Errand came the Son of God out of the Bosom of the Father I answer Upon a Design of Love Of what Sickness he died I answer Of Love not by Constraint certainly though he died a violent Death it was meerly by Consent Iohn 10.18 No Man taketh it from me but I lay it down of my self Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood 2. There was his Obedience to God As Jesus Christ was God so by one and the same Will doth the Father give Christ and the Son give himself for the Father's Will is his Will they are one in Essence therefore one in Will and one in Operation and what the Father doth the Son doth because of the Unity of Essence Iohn 5.19 What things soever the Father doth these also doth the Son likewise But this is not all
Judgment and Hell are a part of our Bondage But now what cause have we to bless God Rom. 8.1 There is no Condemnation to them that are in Christ Iesus Then to be under the Power of Sin is a woful Bondage to be at the beck of every Lust and carnal Suggestion Men rejoice in their Bondage they think there is no such Life as to live at large and to do as we list but the more liberty we take in Sin the greater Slavery the Work is Drudgery and the Reward is Death Sin hath reigned unto Death Rom. 5.21 2 Pet. 2.19 While they promise them Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into Bondage It is the saddest Judgment to be given up to our own Will to be given up to Satan to be given up to Self What a Slavery is this when we see Mischief and know not how to avoid it Conscience is held a Prisoner we cannot see a Vanity but the Heart lingereth after it and groweth sick as Ahab for Naboth's Vineyard Duties of Godliness are esteemed an heavy Task the Law of God is impelling to Duty and the Law of Sin impelling to Evil. What Thanks is due to God for delivering us from so great a Bondage Vse 2. To press us to avoid Sin Mortify the Lust and prevent the Action let it not reign in the Heart nor be discovered in the Life and Conversation Christ died that the Body of Sin might be destroyed Rom. 6.6 And he died to redeem us from our vain Conversation 1 Pet. 1.18 Consider when Sin remains in its Power and while you serve Sin what Dishonour you do to God and what Disadvantage it is to your selves 1. The Dishonour you do to God to all the Persons in the Godhead To the Father by making void the whole Plot of Redemption This was the eternal Project and Design as it were of God the Father the wise Counsel his Wisdom found out to remedy the Fall of Man Jesus Christ was ordained before all Worlds to redeem us from our vain Conversation 1 Pet. 1.20 Who verily was fore-ordained before the Foundation of the World The Lord projected this way of Restitution from all Eternity that this Course should be taken to destroy Sin Now will you go about to make all this void Then you wrong God the Son and that many ways You disparage the worth of his Price as if it was not sufficient to purchase Grace and so seek to put your Redeemer to shame Nay you disparage the Purity of his Person for you were redeemed with the Blood of Christ as a Lamb without spot and blemish Nay you disparage the Greatness and Extremity of his Sufferings It cost him dear to purchase Grace and Deliverance from Sin and you slight it and make nothing of it Then you rob him of the Greatness of his Purchase he bought us with this great Price that we might not be our own and live to our Lusts. Such as are bought with Money are theirs who bought them 1 Cor. 6.20 For ye are bought with a Price therefore glorify God in your Body and in your Spirit which are his Did Christ pay our Debts and shall we like desperate Prodigals do nothing but encrease them by our Sin Then you disparage the Holy Ghost the Spirit whom Christ doth shed abroad to accomplish his Work 2 Cor. 3.17 Where the Spirit of the Lord is there is Liberty The great Work of the Holy Ghost is to free us from the Bondage of Sin Have you the Assistance of such a Spirit and can you not resist carnal Motions And are you taken with every vain Delight a Fashion a sensual Bait Thus consider what a dishonour it is to God to let Sin live if Christ died to redeem us You do as much as in you lieth to defeat the Project of God the Father the Purchase of the Son and the Work of the Spirit 2. It is a Disadvantage to your selves You cut off your own Claim and declare you have no Interest and Share in Christ if Sin live for he came to redeem us from Iniquity We cannot have an Interest in any part of Christ's Redemption till this be for all these go together God's Anger is not appeased the Devil's Power is not restrained the Law 's Curse is still in force as long as Sin lives You can have no Comfort if you be not freed from Sin the Wrath of God is against you and Hell is your Portion nay if you are not redeemed from all Sin for he redeems us from all Iniquity A Bird that is tied by the Leg may make a shew of escape but it is fast enough So though many may abstain from gross Sins for they that commit such shew plainly they are acted by the Spirit of the Devil yet if one Sin remains unmortified it enthralleth as well as many but if it reigns in the Soul you have no Interest in Christ. Object You will say Why should we mortify what should we trouble our selves about this Christ hath done all this Answ. No Christ hath redeemed us from all Iniquity but his Redemption doth not make void but oblige our Endeavours for he undertook as God's Surety that Sin should be destroyed and as our Surety that we should not serve Sin Rom. 6.6 Our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin There 's a Work on God's part he undertook for the pouring out of Grace and on our part that we should be watchful and strive against Sin and watch against all Occasions of it And he hath given us encouragement so to do Non pugna sublata est sed Victoria It is not the Conflict against Sin that is taken away by Christ but the Victory of Sin Look as when the Israelites had a Promise that God would give their Enemies into their Hands the meaning was not that they should not strike a Stroke but they were to fight the Battels of the Lord So when Christ hath redeemed us from Iniquity yet we are to use all spiritual means of Mortification to subdue the Lusts and to prevent the Act of Sin It will be our great Condemnation when we have so much help that still Sin should remain Certainly he is very lazy that will not ply the Oar that hath both Wind and Tide on his side And when the Lord Christ hath purchased Grace and the Spirit yet we will not endeavour against Sin Stand fast therefore in the Liberty wherewith Christ hath made us free and be not intangled again in the Yoke of Bondage Gal. 5.1 Vse 3. Direction When-ever you are troubled with your Sins and Lusts are too hard for you go to Christ. It is his Office to redeem you from your Iniquity and the Tyranny of Sin Therefore when you feel any Corruption stir go and complain to him as Paul did I cannot do the things
Spirit worketh it for he is the Comforter Rom. 14.17 The Kingdom of Heaven is not Meat and Drink but Righteousness and Peace and Ioy in the Holy Ghost Nay it is not only God's Allowance but his great Aim the solemn Assurance that is given by his Covenant is that you may grow up in believing to a strong Consolation and be able to laugh at Fears and Sorrows 1. You may pray for it when you want it Psal. 90.14 O satisfy us early with thy Mercy that we may rejoice and be glad all our Days 2. Nay when you have lost it by your Default it is not Boldness to ask Grace and Comfort again when you have wasted Conscience and weakned your Hopes as David Psal. 5.12 Restore unto me the Ioy of thy Salvation When your Candle is put out you may get it lighted again 3. You may wait for Comfort and still continue your Attendance upon God Psal. 85.8 I will hear what God the Lord will speak for he will speak Peace to his People and to his Saints 4. You may entertain it when it comes Comfort is a Fruit of the Spirit as well as Grace he which is the God of Grace is also the God of Consolation and the same Spirit which works Grace witnesseth for our Comfort and it is as great a Crime to smother his Witness as to resist his Work Whatever we think God would have us not only to be holy but to be chearful Would you make the Heart of Christ glad See Iohn 15.11 These things have I spoken unto you that my Ioy may remain in you and that your Ioy may be full Christ rejoiceth most in his Heritage when they live up to the Provision and Preparation he hath made for them in the Gospel The Devil envieth our Comfort he knows how useful it is in the Christian Life to make us thankful for Mercies chearful in his Service to wean us from carnal Delights and make us willing to do and suffer for God he seeks to weaken our Confidence as knowing the Joy of the Lord is our Strength he would either keep us from Grace or from a Sense of it and make us either wicked or sad and keep us from a comfortable Feeling and Apprehension of Grace 2. If strong Consolation be a Fruit of Certainty upon God's Oath then it informs us that it is a false Comfort and Peace which is not the Fruit of Certainty and Confidence in Christ which ariseth either from a Neglect of Duty or carnal Pleasure and all that wicked Men have comes from one of these Grounds It is good to look to the Fountain and Spring of our Joy and Comfort that we may be able to say with the Psalmist Thy Comforts delight my Soul Psal. 94.19 We should look to the Ground and Reason of our Peace and Security Why am I thus quiet Is it because God is reconciled to me in Christ because of Assurance from him under his Oath upon my taking Sanctuary in Christ The Devil â—ulls Men asleep by other means Carnal Men their Comfort ariseth from Carelesness and Negligence in the spiritual Life they do not trouble the Devil nor he them When a strong Man armed keeps his Palace his Goods are in Peace Luke 11.21 The Devil lets us alone when we let him alone when we do not exasperate Lusts nor trouble his Kingdom in our Heart Look as the Sea is very calm when Wind and Tide go together so when our Corruptions and Satan's Temptations run the same way all is calm and quiet As a Man feels not the Sickness that grows upon him till the Humours are stirred by Exercise So when there is a Spirit of Slumber and Security and Men are neglectful and careless in the spiritual Life and let Satan alone to possess the Heart they sleep but their Damnation slumbers not Then for carnal Pleasure this will not give them leave to think of their Condition Their whole Life is nothing but a knitting of Pleasure to Pleasure and a Diversion from one Contentment to another so they put far off from themselves the Thoughts of their own eternal Condition The outward Man is gratified and the inward Man hath no time they fill the Soul with Work that it may not fall upon it self as a Mill grinds not it self as long as it hath something to work upon as the Prophet observes of those that drink Wine in Bowls and put far away the evil Day Amos 6.3 They melt away their Days in Pleasure and charm and lull their Souls into a deep Sleep with the Potion of outward Delights lest Conscience should awake and talk with them Therefore look to the Ground of your Comfort and Security whence it cometh Psal. 94.19 Thy Comforts delight my Soul Ever now and then we should be making Experiments and try the Strength of it Can you venture your everlasting Estate upon the present Confidence Would I be thus found of God 1 Iohn 2.28 Little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming In Afflictions and Sickness Men are wont to be serious Is your Faith found to praise and honour 3. It informs us that the State of a Believer is far better than the State of those that flow in worldly Delights A Man of a great Estate and that abounds in all the Comforts of this Life may seem to live a merry Life O but a Believer hath strong Consolation such as when it is put to the Trial will bear him out in Life and Death Wicked Men may rejoice as a Bird sings in the Fowler 's Snare they may take Comfort in their Portion for a while but in their latter End they will be Fools Alas your Comforts cannot ease you of the Colick or Head-ach nor give you a good Night's Sleep Small Comfort that can neither satisfy the Heart in any Distress nor ease the Conscience Solomon saith Prov. 11.4 Riches profit not in a Day of Wrath. Take it for Man's or God's Wrath. In Man's Wrath Riches many times prove our Burden and none lie so obnoxious to publick Displeasure as rich Men the Comfort is soon lost it lieth without us An Estate cannot be carried about you though it be in Jewels it is liable to hazard The rich Jews were carried captive when the Poor were left to till the Land So in the Day of Man's Wrath it falls most upon worldly great Men they have poor Comforts which will not bear them out but we read of those which took joyfully the spoiling of their Goods knowing in themselves that they have in Heaven a better and an enduring Substance Heb. 10.34 Though with Ioseph they lose their Coat yet they keep a good Conscience and this makes amends for all their outward Losses But I take the Place rather for God's Wrath there is the Trial in Trouble of Conscience and in the Pangs of Death Christian as sure as the Lord liveth there will a
precious Death wrought out a perfect Reconciliation between God and us and procured the full Pardon of all our Sins and a perfect Liberty from the Pursuit of God's Wrath Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed I mention these things because it is very comfortable to compare the Law and the Gospel Look as though you know a Man well yet you delight to view his Picture So though Christ be more clearly represented in the New Testament as a Sanctuary for Souls yet it is good to look upon his Picture and the Shadows of Christ under the Law Secondly It is the Property of Believers to fly to Christ for Refuge This flying may be explained with Analogy to the two terms of every Motion which are terminus à quo and ad quem from what we fly and to what and so we have the perfect Method and Course which the Spirit observeth in bringing home Souls to God In this flying to Christ as a City of Refuge there is a driving and a drawing Work the first belongs to the Law the second to the Gospel The Law driveth us out of our selves and the Gospel draweth us and bringeth us home to God First there is a Preparative Work of the Law which causeth Flight and Fear and is as the Avenger of Blood at our Heels to make us run as for Life But the Gospel hath the greatest Stroak in the Conversion of a Sinner it is the Gospel that pulls in the Heart of a Man to God In coming to Christ we are moved not only with Fear but Hope a Flight argueth Fear and there is an Hope set before us there is a Fear of deserved Wrath and a Hope of undeserved Mercy First the Law worketh Fear in us as a good Preparation to make way for the Gospel but then the Hope set before us in the Offers of the Gospel perfecteth the Work as Moses brought them to the Borders but Ioshua led them into the Land of Canaan Let us speak a little distinctly of these Points 1 st Let us speak of the Terminus à quo the Term from which we come or the driving Work it is comprized in these two things a Sense of Sin and a Sense of the Wrath of God pursuing for Sin 1. There must be a Sense of Sin A Man is satisfied with his Condition until he seeth his own Vileness in the Glass of the Law Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died He had as great Hopes as most Men have Persons have a strong Conceit of themselves and a large Opinion of their own Righteousness until the Law of God comes upon their Hearts in full Evidence and Power and shakes their Confidence Then what wretched Creatures do we appear to our selves upon such Conviction I thought that I was thus and thus towards God but I see that I am wholly carnal and the Law is spiritual I had thought that I had a better Heart towards God but alas I was wholly overgrown with Lusts. This is like the awaking out of a Dream a poor hungry Man dreams that he is satisfied but awaking his Soul hath nothing So a Sinner says I thought my Estate was good but now I am convinced of the Unsoundness of my Heart O how poor and miserable and wretched am I in all spiritual Respects First or last we are thus humble Rev. 3.17 Thou â—ayest I am rich and increased with Goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Sottish Wretches think they had ever a good Heart towards God Matth. 19.20 All these things have I kept from my Youth up and they go on with a pleasing Dream and so are not so much as prepared for Christ. The Children of God are kept constantly humble they think none can have a worse Heart than they 1 Tim. 1.15 Iesus Christ came into the World to save Sinners of whom I am chief 2. There must be a Sense of the Wrath of God pursuing us for Sin Both are necessary Some are sensible of Sin but not of Wrath as the carnal and dissolute who cannot but know themselves wicked wretched Creatures but do not consider of Wrath to come Amos 6.3 Ye put far away the evil Day Hell is at a Distance and Judgment is to come they put off Trouble when they cannot put it away they sleep but their Damnation sleepeth not they adjourn their Work and leave their Souls at a desperate Pass Things afar off though they be marvellous great seem little a Star that is bigger than all the Earth is as a Spark or Spangle Their Consciences are not sensible of Wrath though their Hearts be full of Sin Wrath is not upon them nor the Avenger of Blood at their Heels they delay and dream of a devout old Age. But now God maketh them sensible of Wrath to whom he meaneth Grace though I confess in a different Degree They are solicitous if not anxious one time or other they are brought to this What shall I do Some more violently others more gently some are wounded at the very Heart others are pricked and a little stung at the Heart Acts 2.37 Now when they heard this they were pricked in their Heart as with an empoisoned Dagger No certain Rules can be given sometimes they that have good Education have least Terrors as being restrained from grosser Sins Trees long unprun'd have the more Cuts when they come to be lopp'd Some have more Terrors because they have withstood more Means Some that are called to greater Services have most Terrors he that hath received much Wrong by a bad Neighbour can speak worse of him than he that hath received less Injuries Those that are not called to such eminent Services God spareth them Work serveth instead of Sorrows Some have drunk most deeply of the Dregs of Sin they serve only for Monuments of the Power of God's Anger Sometimes Men or Women of the most excellent and acute Understanding are most troubled as having the clearest Apprehension of the Hainousness of Sin and Terribleness of Wrath. At other times it cometh from Ignorance as Fears are in the dark and weak Spirits are apt to be terrified There can be no certain Rules only this in general All feel some Smart Sin would not be bitter and Christ would not be sweet did not we taste it sometimes The Hart would not pant for the Water-Brooks if it were not chased Psal. 42.1 Every one cometh to Christ with their Load A Man that was never lost in himself will never be found in Christ. 2 dly Let us come to the Terminus ad quem from what we come to what they run to Christ as their City of Refuge 1. It implies Earnestness as in a Case of Life and Death A dilatory trifling Spirit shews we are not touched at Heart A Man scorched with the Wrath of
cause them to see their Misery and Impotency by the Law To Evidence this I will shew 1. What is the Covenant of Works 2. I will prove that all Men by Nature are under this Covenant 3. This is that Covenant which Natural Conscience sticks to 4. This Covenant rightly understood is the most ready way to convince a Iusticiary or to prepare Men for Christ. First What is the Covenant of Works I Answer It is the Covenant made with Adam in Innocency in which life was promised under the Condition of perfect Obedience to be performed by a man by his own Natural strength The Parties contracting in this Covenant are God on the one side and Man Created in the Perfection of Nature on the other side God and Adam with all his Posterity And the terms of this Covenant are perfect and unsinning Obedience and this perfect Obedience to be performed by us by our own strength Gal. 3.12 The Law is not of Faith but the man that doth them shall live in them That is the Law Covenant only promiseth Life to him that observeth what the Law prescribes and so hath perfect inherent Righteousness of his own it offers Life upon no easier terms than constant universal perfect Obedience Now the Sanction and Confirmation of this Covenant is by a terrible Curse explained by the Apostle Gal. 3.10 As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law pronounceth a Curse upon every Man who fulfills it not in every Tittle and every jot of it and who continues not so to do from the first minute of his Life to the hour of his Death which fallen Man can never do And therefore as long as he is under this Covenant he remains under God's Curse and Wrath. If he omit any thing that is required or commit any thing that is forbidden so that thô he should but once Sin he is under the Curse Secondly I shall prove that all Men by Nature are under this Covenant till they be reconciled to God by Christ. This Covenant concerns all Adam's Children untill they have a new Claim in the Second Adam for God contracted with Adam as a publick Person representing all his Posterity and so it concerns not him only but all his Heirs Take them in their Infancy they are under this Covenant therefore they are said to be by Nature Children of wrath as well as others Eph 2.3 All Men are under the deserved Curse of the Law by reason of Sin Or take them in their grown Estate Iohn 3.18 He that believeth not is condemned already because he believeth not in the Name of the only begotten Son of God that is because he is not freed from the Covenant of Works and the Curse of the Law by the Son of God Every Unbeliever is condemned already by the Sentence of the Law which they lye still under before they lay hold upon Christ the only Remedy for their deliverance The Sentence of the Law stands in force till you get it repeal'd by Christ. And some men will find that this Covenant is in force against them at the Day of Judgment â—or then there will be proceedings against them according to it All the World are judged according to one of these two Covenants Iames 2.12 13. Some shall be judged according to the law of liberty others shall have Iudgment without mercy Impotency doth not free any of Adam's Sons from this Covenant because this Impotency was contracted by our own Sin and doth not make void God's right as a Creditor doth not lose his Right by the Debtors Inability to pay him If a Man bind himself and his 〈◊〉 to pay such a summ of Money and he will vainly spend his Patrimony and so render himself unable to pay it he and his Heirs are still liable to a Process as long as the Debt remaineth unpaid or unremitted We and all ours are bound to perfect Obedience for the future and to make satisfaction for Sin past which we that are poor Creatures sold under Sin are never able to do Therefore this Covenant doth absolutely put us into such a State as that there is no Remedy for us but by flying to Jesus Christ. Thirdly This Covenant is that which Natural Conscience worketh on and seemeth most so to do so that when we urge Men with this Covenant we do but beat them with their own Weapons When the Covenant of Works was made with Adam all Mankind were then in his Loyns it was made with him in their Name and therefore Men by Nature do still retain a deep Impression of this Covenant as appeareth in that as soon as Conscience is awakened it judgeth Men according to this Covenant As Rom. 1.32 The Apostle speaks of the Heathens Who knowing the Iudgment of God that they which commit such things are worthy of Death The benummed Consciences of Heathens when they came to themselves they were afraid of Judgment according to the tenor of this Covenant And the same is seen in the endeavour of a Natural Conscience to do something that may make a shew of Good Works and a tolerable plea by this Covenant as in that Pharisees Plea Luke 18.11 12. I am not as other men are Extortioners Vnjust Adulterers or even as this Publican Christ speaks it of those that trusted in their own Righteousness the Pharisee brings a little Trash a few inconsiderable things I fast twice a week I give tithes of all that I possess and this is his Righteousness Again That Natural Conscience works towards this Covenant seems plain by the strange Affectation of the Righteousness of Works which is in all Mens Hearts and unwillingness to hear of any other Rom. 10.3 They being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God A Man would fain have a Personal inherent Righteousness in himself he is loth to be beholden to any other He would patch up any Righteousness of his own and is prone to trust in it a proud Creature will not submit Nay even the Regenerate God's own Children thô they are well instructed in the Righteousness of Faith and sufficiently see the Impossibility of a Righteousness of Works thô they have been under brokenness of Heart yet they are ever lingring after this Covenant with a Natural Desire of it and to rest in their own Duties And that was the Reason of that Expression of Luther Every one of us hath a Pope in his own Belly something that pleads there for the Merit of Works Fourthly This is the most ready way to convince a Iusticiary and to prepare Men for Christ by a sight and sence of their own Sin and Misery and Impotency by this Covenant and this for several Reasons 1 Reason Because every Man is apt to flatter
himself with a spurious Covenant of Works of his own making which is the main Lett and Hinderance to keep him from Christ and Salvation There is a two-fold Covenant of Works one genuine and true and of God's own Institution another Apocryphal and feigned a Bastard-Covenant of Works and of Mans Invention namely that which a Creature unable to perform the Duty of the Law or to get from under the Curse thereof frameth out of his own Brain as by doing something in order to our acceptation with God thô not doing all that is required and to make recompence for the defects in the weighty things by abounding in Externals There is a Covenant Man makes of himself by a short Exposition of the Law that he may have a large Opinion of his own Righteousness It is not for the Interest of their Quiet and Peace that the Ell should be longer than the Cloath therefore because they know they are not able to stand by the true genuine Covenant of God's making they make a Covenant of their own that so a blameless Conformity to the outward Letter of the Law may make a recompence for their other Defects abounding in humane Inventions and Observances of vain Riâ—es as if this would make them acceptable with God This is the great thing which keeps him off from submitting to the Gospel-way of Faith and Repentance and humbling himself before the Lord. 2 Reason It must needs be a powerful Instrument to prepare Men for Christ because this Covenant shuts up a Sinner without any hope of Relief unless Christ and Grace open the Door to him There are three places of Scripture which speak fully to this purpose Rom. 3.19 That every mouth may be stopped and all the World may become guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lyable to his Process and Wrath nothing to say for themselves no Plea to make by the first Covenant Rom. 11.32 speaking of the Iews he saith For God hath concluded them all in Vnbelief By this Covenant they are as it were shut up in Prison but no way to escape unless Grace and Mercy open the Door So Gal. 3.22 The Scripture that is the Law-Covenant hath concluded all under Sin that the promise by Faith of Iesus Christ might be given to them that believe This Covenant accusing convincing and condemning all Mankind for Sin it doth as it were shut them up under the fearful Curse as a Malefactor is shut up in Prison So that a Man is forced to lay aside all confidence of any Righteousness in himself and fly for Refuge to the Promises and to the Righteousness of Christ. Let us see how this Covenant shuts Men up and inevitably concludes them Lost and Undone If this could be powerfully and throughly done the Work of Conversion would not be at such a stand Thô all men be in such a Cursed Condition yet it is a matter of no small difficulty to convince Men of it or to affect their Hearts sensibly with it Therefore if there were any way to shut them up without all Hope where there is not the least Wicket or Door open for escape from deserved Wrath then the Work would powerfully go on and they would be necessitated to fly to Christ. Let us see then how this Law shuts Men up because the Duty of it is Impossible and the Penalty Intollerable 1. The Duty is Impossible So full and exact is that Righteousness that is required by the Law-Covenant in order to Life that it is impossible for the fallen Creature ever to perform it Rom. 8.3 What the Law could not do in that it was weak through the Flesh. The Law promiseth no good to Sinners but only to the Innocent it reveals no way of taking away Sin past but only of punishing Sin no way for Man once a Sinner ever to recover himself therefore it is become weak that is impossible through our Flesh the weakness of the Flesh will not permit it to be fulfilled in that exactness which is required of us if it could be exactly fulfilled for the future yet there would be no hopes of Life because of Sins past Therefore to hope our good Meanings good Intentions and Endeavours should help us is to no purpose A Man must from the first moment of Life to the last minute thereof be perfectly exact with God Now Man that could not keep himself in Innocency it cannot be thought that he can recover himself when Lost. 2. The Penalty is Intollerable Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law is a mouth that speaketh terrible things it curseth a Man in his Person Comforts Basket Store in all things that he hath all the Miseries of this Life are included in this Curse Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his Sins Death it self is part of it it is the wages of Sin Rom. 6.23 and the pains of Hell Mark 25.41 Depart from me ye Cursed into everlasting Fire When the Law shall take a Sinner by the Throat and say Pay me what thou owest Alas what can a poor Creature do to avoid the Curse or overcome it Every one of us in Thought Word and Deed have broken the Law of God now wherewith shall we appease his Wrath We have nothing to give God or that he will accept at our hands we cannot hide or withdraw our selves from the presence of the Lord for we must all appear before the Iudgment Seat of Christ We cannot abide this Curse for who can dwell with devouring Burnings O what shall we do then to escape this horrible Curse There is no way but by flying from the Sentence of the Law to the Throne of Grace for Mercy and Pardon There is no other Hope left us for they that do not betake themselves to the Covenant of Grace must stand or fall by the Sentence of the Law So that this is the most powerful Engine to awaken Mens Consciences and prepare them for Christ. Therefore for good Reason Christ sends this Confident Young man to the Law Thou knowest the Commandments 3 Reason There is none passeth into the New Covenant till he be driven by the Old and therefore certainly this is the Way to prepare a Man for Christ to have some sense and feeling of it in our own Heart and we see we are cursed and Undone Creatures and so lye at God's feet with Brokenness of Heart Rom. 8.15 Ye have not received the Spirit of Bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father There is a Spirit that goes along with every Covenant the Spirit of Bondage begets fear in all that are under the first Covenant and the Spirit of Adoption begets Hope in all that are under the second Covenant Gal. 2.19 I through the law am dead to the law that I might live unto God Before we can
them that ought of the things which he possessed was his own for they had all things common And the reason of the Command Christ gives Luk. 12.33 Sell that ye have and give Alms provide your selves baggs which wax not old a Treasure in the Heavens that faileth not where no Thief approacheth neither Moth corrupteth It was a prudent Course when there was such a General Destruction to come upon them Doct. That we ought upon God's Call to be ready to forsake all that we have in the World Here I shall 1. Consider when God calls us to forsake all 2. Why we ought to do so First When God calls us to forsake all that we have such a particular Precept or Command we cannot now expect Now Christ is ascended into the Heavens and governs us not by Oracle but by his Word not by his personal Presence but by his Spirit But yet still in some Cases wherein we are to forsake all they may be referred unto two Heads 1. When God by his Providence reduceth us to a poor Condition 2. When we cannot obey any particular Precept of God without danger of being undone by it 1. When God by his Providence reduceth us to a poor Condition either for our Chastisement or our Tryal then we are willingly and chearfully to forsake all This is no strange thing to hear of those that have flowed in Wealth and yet by the meer Providence of God though not by their own misgovernment or default have been reduced to great necessity Our Estates in the World are lyable to many hazards by which this may be brought about as by Fire Innundation or Hostile Depredations by State Injury false Witness of others or negligence of Servants or Sureâ—yship for Friends or oversight of reckoning or trusting of Customers or unfaithfulness of Factors or Piracy by Sea by these and many other such like means may our Estates be wasted and come to nothing and we brought to great Poverty Iob the richest Man in the East was brought to sit upon the Dunghill Belizarius that great Captain that had twice relieved Rome and vanquished so many Enemies was brought to begg for a half-penny to sustain his Life Date obolum Belizario Now we ought to have a ready mind prepared for all Providences and this is the true voluntary Poverty of Christians not Monkish Vows but this willingness to be at God's disposing It ought not to be sought for but we must not be over-sorrowful if it happens but humbly acquiesce in the Will of God and bear Poverty if laid upon us with a constant patient mind Iob 1.21 Naked came I out of my Mother's Womb and naked shall I return thither the Lord gave and the Lord hath taken away blessed be the Name of the Lord. 2. God still calls us to forsake all when we cannot obey any particular Precept of God without danger of being undone by it When God by his Providence maketh it impossible for us to preserve our Fidelity to him or Obedience to any known Command of his without sacrificing our Interests and parting with all that we have in the World we must impartially perform it and do our Duty tho' it be with the loss of Estate and Life it self Rev. 12.11 They overcame by the Blood of the Lamb and by the Word of his Testimony and they loved not their lives unto the death Rev. 2.10 Fear none of those things which thou shalt suffer Behold the Devil shall cast some of you into Prison that ye may be tryed and ye shall have tribulation ten dayes Be ye faithful unto death and I will give thee a Crown of Life And Moses when all the Pleasures and Treasures he enjoyed in Pharaoh's Court came once to be the Pleasures of sin and he could continue there no longer without sin he left all Heb. 11.24 25 26. By Faith Moses when he came to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompense of the reward In these two Cases we are to sell all Secondly For the Reasons why we must do so 1. God hath an absolute Right to all that we have by his own Eminency and Prerogative He is called the Possessor of Heaven and Earth Gen. 14.19 not only the Maker but the Possessor We are not Lords but only Stewards Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward A Steward must be ready to give up the Estate when the supream Lord calls for it We have not Dominium the Dominion and Sovereignty only Dispensationem a Dispensation and Trust and when the supream Lord calls for all we have we must willingly resign all into his hands I will take away my Corn my Wine and my Wooll and my Flax saith God Hos. 2.9 Every one is allow'd to do with his own as it pleaseth him God cannot injure his Creature for when he takes these things from us he doth but dispose of his own The Lord of his Bounty communicates many good things to us but still he retains the Dominion of them in his own Hands that he may dispose of them according to his own pleasure If God saith Keep you may keep it but if he saith Vade vende omnia Go sell all who art thou O Man that replyest upon God We are not absolute and perpetual Owners and must part with it when the Lord shall require it We are not Possessors but Stewards or Tenants at Will God allows us to dispense and use these things for a time for his glory and for the supply of our selves and ours and to do good to others and then we are to resign and give up all again when he calls for it or shall be pleased to take it from us by his own immediate hand or by other means He giveth us Wealth with this Condition 2. Because it is impossible we should be Christians if we come not to Christ with this Mind and Resolution to forsake all for our Duty to him All hath been ratified by our own Consent see Luk. 14.33 Whosoever he be that forsaketh not all that he hath he cannot be my Disciple How forsake all not actually but so as to be ready to forsake all if Christ please Christians whoever comes to Christ he lays himself and all he hath at Christ's Feet his Life Goods and Lands to be used and disposed of as Christ shall direct and not to take them up again but as Christ will 〈◊〉 and so he forsaketh all things tho' not actually till God calls him to it yet Preparatione animi in a full Resolution to run all hazards and Extremities that his Duty to Christ shall expose him to Esse Christianum grande non videri it is a costly thing to be a Christian indeed thô it
to worldly Comforts and Love of Ease and Flesh-pleasing and Ingratitude for all the Spiritual Good we have received Shall God lay in such great Comforts and after such great Receivings do you take it ill to be put to a little Expence Iob 15.11 Are the Consolations of God small with thee If you had a due sence of the World to come you would be glad to keep your Conscience thô you lose your Coat Hebr. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Do you look for a Glory to be revealed in you Then look upon all the Sufferings of this Life as a Feather put into the Scales against a Talent We are to have a sense of our Condition yet in regard of the Honour done to us to bear a part of Christ's Cross and in regard of the Comfort and Happiness provided for us we should be chearful that it may not be known to be an unwilling Patience and extorted by force There is one Expression more Luke 9.23 Let him take up his Cross daily How daily There are fair days as well as foul days and the Face of Heaven doth not always look sad and lowring How then are we to take up the Cross daily I Answer 1. It notes a daily expectation of it the first day that we begin to be Christians we must reckon on the Cross. Mat. 16.24 If any man will come after me let him deny himself and take up his Cross and follow me These words are the Christians Indenture and every one must Seal to this before he can call Christ Master As Porters stand in a Street waiting for a Burden for them to carry so must a Christian be ready and prepared to meet with any hardship which God may lay out for him in his Christian Course Or as the Israelites eat the first Passeover with their loins girded their shooes on their feet and their staff in their hand Exod. 12.11 as ready for a Journey so should a Christian be ready to go forth at God's Call Acts 21.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready not to be bound only but also to dye at Ierusalem for the Name of the Lord Iesus Evils familiarized are less burdensome by renewing our daily Resolution the evil is the less when it cometh 2. The Frequency of our Conflicts as if every day there were some exercise for our Faith and Patience We are not to prescribe to God how long or how much Affliction he shall exercise us with No thô it were all the days of our Lives we must be content it is but a moment to Eternity We must take up our Cross as often as it lyeth in our way and we cannot baulk it without Sin Gen. 47.9 Few and evil have the days of the years of my life been Man is Born to Trouble The World is a Valley of Tears not the Mount of the Lord where is fulness of Joy If there were no Cross we should not be in Tune and Consort with the rest of the World for here all the Creatures are a groaning 3. The Word Daily sheweth That private and personal Calamities are a part of the Cross as well as the Afflictions of the Gospel and for the Profession of the Name of Christ. Afflictions are either for God or from God Sickness and Death of Friends and loss of Estate by an immediate Providence are a part of our Cross There is an enduring Persecution for the Name of Christ and an enduring Affliction at the Will of Christ. Ordinary Crosses do not exclude the Comforts of Christianity these occasion Experience of God and Tryal of Grace and are a part of God's Discipline for the mortifying of Sin and are happy opportunities to discover more of God and of Grace to us Yea there is more Reason for Submission in these because God taketh us into his own hands A Man that stormeth when a Bucket of water is cast upon him is patient when he is wet with the Rain that cometh from Heaven II. The Reasons why those that follow Christ should prepare their Shoulders for the Cross. 1. That we may be conformed to our Head He had a bitter Cup tempered for him by his Father's hand Iohn 18.11 The Cup that my Father hath given me shall I not drink it and we must pledge him Jesus Christ was a Man of Sorows and acquainted with grief Isa. 53.3 And there would be a strange disproportion between Head and Members if we should altogether live in Delicacy Ease and Pleasures The bitter Cup goeth by course and round first to Christ then to his Apostles and it goeth from hand to hand ever since The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 that which is behind of the afflictions of Christ. There is Christ personal and Christ mystical Christ personal as he is compleat in himself so his Sufferings are compleat but the Sufferings of Christ mystical are not perfect until every Member have their own allotted share and portion Indeed our Sufferings are but the drops upon the brim of the Cup he drank up the Dreggs The great Wave of Affliction did first beat upon him and being thereby broken some small sprinklings of it do light upon us we bear the hinder part of the Cross of Christ. It is but Reason that those that will partake with Christ in his Kingdom should be partakers with him in his Sorrows and that the Souldiers should follow the Captain of their Salvation Heb. 2.10 and fare as he fared Iohn 15.20 Remember the word that I said unto you the Servant is not greater than the Lord if they have persecuted me they will also persecute you We cannot in Reason expect better entertainment than he found in the World If you had an high esteem of Christ and a low esteem of your selves you would easily consent to submit to the Will of God herein It is an unseemly daintiness to be nice and tender of carrying the Cross after Jesus Christ as if we were better than he Many Christians will seem to express much Devotion to a Crucifix or those Chips of Wood which Impostors cry up for pieces of the Cross of Christ but here is true respect to the Cross of Christ to be willing for Christ's sake to bear afflictions with patience and humble submission The Apostle counted all things but dross and dung Phil. 3.10 That I may know him and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death There is a great deal of sweetness and spiritual Comfort in suffering after for and with Christ we should count all things dung and dross to gain this Experience This should be comfort enough to a gracious heart that thereby he is made more like his
will bind us but Faith in Christ to whom we must give an Account in the Solemn Judgment Acts 17.30 31. He commandeth all men every where to Repent because he hath appointed a day wherein he will judge the VVorld in righteousness by that Man whom he hath ordained whereof he hath given Assurance unto all Men in that he hath raised him from the dead In which Words I observe four things 1. That God requireth of all that will submit to the Gospel Repentance and New Obedience 2. That the binding Consideration is that the Judgment of every Man's Estate is put into Christ's Hands who in the day appointed will declare and determine every Man's right and qualification 3. That the Efficacy of this Consideration dependeth on the strength of our Faith or Belief in Christ. 4. That the strength of our Faith dependeth on that Assurance given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe be to those that now refuse Christ or do not Believe him so as to Obey him 2 Thes. 1.8 In flaming Fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 8. 'Till we believe in Christ all his Offices are useless to us and therefore without Faith he will do us no good Who would learn of him that doth not believe him to be the great Prophet sent of God to teach the World the way to true Happiness Who would Obey him that doth not Believe that he is our Lord that he hath Power over all Flesh at whose Judgment we must stand or fall Who would depend upon the Merit of his Obedience and Sacrifice and be Comforted with his gracious Promise and Covenant and come to God with boldness and Hope of Mercy in his Name and be confident that he will Justifie and Save who doth not believe that he is a Priest who once made an Atonement and doth continually make Intercession for us In the dayes of his Flesh all that would have Benefit by Christ he did put them to this Question Whether they did believe he was able to do it To the Father of the Possessed Child Believest thou that I am able to do this Mark 9.23 to Martha Joh. 11.26 Whosoever liveth and believeth in me shall never dye Believest thou this So still it holdeth good this is the most necessary Grace that maketh way for all other Respect to Christ. Secondly That this Respect is an high Value and Esteem of Christ above all other things That Faith implyeth an Esteem of Christ is plain by that of the Apostle 1 Pet. 2.7 Vnto you therefore which believe he is precious And that it is a Transcendental Respect and Esteem so as that all other things are lessened in our Opinion of them and Estimation of them and Respect unto them in Comparison of Christ appeareth by other Scriptures as Phil. 3.8 I count all things but loss for the Excellency of the Knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ He had counted and did count as not repenting of his Choice he could deny his own Honour Ease Profit and Estate his own every thing but his own God and his own Christ so Matth. 13.45 46. The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it The Pearl was accounted of great Price if he would sell all things for it Christ is so dear and precious that the most excellent things are not dear and precious when they are to be ventured for his sake Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my Course with Ioy and the Ministry which I have received of the Lord Iesus to testifie the Gospel of the Grace of God No Faith but this will allure and draw our Hearts to Christ and no Faith but this will keep our Hearts to him there being so many other things either to keep us or to draw us off from him Nothing but this Transcendentall Respect begets the close adherence to Christ. Now I will shew three things 1. That Christ hath deserved this Esteem 2. That Faith only will give it him 3. The Notes or how this Esteem of Christ will shew it self 1. That he Deserveth it And that 1. By what he is in himself the Son of God and the Saviour of the World This is the chief ground of our Respect to the Mediator Acts 8.37 38. If thou believest with all thy Heart thou mayest and he answered and said I believe that Iesus Christ is the Son of God So Martha maketh her Confession of Faith Ioh. 11.27 Yea Lord I believe that thou art the Christ the Son of God that should come into the World So Peter in his own Name and the Name of his Fellow Disciples Ioh. 6.69 We believe and are sure that thou art the Christ the Son of the living God This is the ground of adherence to him and dependance upon him that he whom the Christian World hath hitherto called their Saviour is the very Son of God appointed by God to execute the Office of King Priest and Prophet to the Church This giveth us ground to adhere to him and vanquish all Temptations 1 Ioh. 5.5 Who is he that overcometh the World but he that believeth that Iesus is the Son of God The most part of the Christian World leap into this Opinion and the Name of Christ is prized but his Office is neglected there is a fond Esteem of his Memory but no real Improvement of his Grace Quandoquidem panis Christi jam pinguis factus est tractatur in Conciliis disceptatur in Iudiciis disputatur in Scholis laudatur in Eclesiis questiosa res est Nomen Christi But this is the true ground of a Christian's Esteem when soundly perswaded that he is the Christ. 2. What he hath done for us Christ requireth not so much at our Hands as he himself hath voluntarily performed for our sakes He pleased not himself that he might promote the Glory of God and our Salvation Rom. 15.3 He became poor that we might be rich 2 Cor. 8.9 He was obedient to the death even the death of the Cross that we might have Life Phil 2.7 He was made sin for us that we might be the righteousness of God in him 2 Cor. 5.21 He was made a Curse for us that we might have the Blessing Gal. 3.13 Doth he require so much of us 'T is grievous to the Flesh to be crossed but he hath suffered greater Sorrows and Agonies that we might have Eternal Life 3. What he still doth for us He is our Life Gal. 2.20 You live upon and by his Life Ioh. 14.19 Because I live ye shall live also We use him not as an Instrument which is layed by when our turn is served
Thus some of the Disciples doubted of the Truth of Christ's Resurrection Matth. 28.27 And when they saw him they worshipped him but some doubted Luk 24.21 But we trusted that it had been he which should have redeemed Israel This argueth a weak Faith not vigorous and active but Faith is strong as it overcomes our speculative Doubts and so doth settle and establish our Souls in the Truth Acts 2.36 Let all the House of Israel know assuredly that God hath made that same Iesus whom ye have Crucified both Lord and Christ. 2. There is a Doubting or Staggering as Faith is a Consent when the Consent is weak and wavering Faith is weak Heb. 10.23 Let us hold fast the Profession of our Faith without wavering for he is faithful that promised But such a confirmed Resolution as leaveth no room for wavering and looking back argueth a strong Faith Acts 21.13 Then Paul answered What mean ye to weep and to break my heart for I am ready not to be bound only but to dye at Ierusalem for the Name of the Lord Iesus 3. As Faith implyeth a Dependance and Trust Iames 1.6 7 8. But let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the wind and tossed for let not that Man think that he shall receive any thing of the Lord A double minded Man is unstable in all his wayes Divided between God and other Confidences 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Matth. 14.31 O thou of little Faith why didst thou doubt Well then it is a strong Faith that causeth such a Fortitude that we pass through all Difficulties and Tryals without distrust or anxiety of mind It is opposite to Fainting Psal. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the Land of the living To Fears and Troubles Matth. 8.26 Why are ye fearful O ye of little Faith Strength of Assent doth exclude speculative Doubts and Errors Strength of Resolution doth fortifâ—y us against worldly Temptations which beget uncertainty Temptations of Profit Pleasure or Vain-glory if the Heart be secretly biassed with these It is opposite to Faith Ioh. 5 44. How can ye believe which receive Honour one of another And strength of Confidence doth exclude those Doubts which arise from Fears of Danger and Terrors of Sense in such Cases we dispute away the Comfort of the Promises IV. He was fully perswaded that what God had promised he was able also to perform A strong steddy and full Perswasion of the Power of God argueth a great Faith 1. There is no doubt of his Will when we have his Promise but the Ability of the Promiser is that which is usually questioned Unbelief stumbleth at his can Can God furnish a Table in the Wilderness Psal. 78.19 and How can these things be Luk. 1.34 So 2 Kings 7.2 If the Lord should make Windows in Heaven might this thing be Nay and the Children of God themselves Sarah was rebuked when she laughed Gen. 18.12 13 14. Therefore Sarah laughed within her self saying After I am waxed old shall I have pleasure my Lord being old also And the Lord said unto Abraham Wherefore did Sarah laugh saying Shall I of a surety bear a Child which am old is any thing too hard for the Lord Her Laughter was not the Laughter of Exultation but Dubitation Moses Numb 11.13 Whence should I have flesh to give unto all this People for they weep unto me saying Give us flesh that we may eat The Case is clear we Doubt not but in Case of Danger then we are full of Fears and Suspicions if of his Will it is because we are so vile and unworthy but we are vile and unworthy out of danger as well as in danger therefore it is of his Power 2. God's Power and Alsufficiency is to the Saints the great support of Faith in their greatest Extremities They are relieved by fixing their Eye on God's Almightiness as Abraham here So Heb. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accounting that God was able to raise him up even from the dead So for Perseverance Iude 24. Now unto him that is able to keep you from falling And for the Resurrection Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself His Power reacheth to the Grave and beyond the Grave So for the Calling the Iews Rom. 11.23 And they also if they abide not still in Vnbelief shall be grafted in for God is able to graft them in again In short to question his Power is to put him out of the Throne to deny him to be God as if he were not able to help his Friends and to be a terror to his Enemies Well then in Matters absolutely promised we have nothing to do but to exalt his Power therefore you may reason thus He will do it for he is able to do it Rom. 11.23 They shall be grafted in for God is able to graft them in again In Matters conditionally promised we must magnifie his Power and refer the Event to his Will Matth. 8.2 Lord if thou wilt thou canst make me clean 3. There are two things enlarge our Thoughts and Apprehensions about the Power of God they are mentioned Verse 17. Whom he believed even God who quickeneth the dead and calleth those things that be not as though they were We have to do with a God that can say to the Dead Live God's Power can bring Life out of Death something out of nothing Resurrection and Creation are easie to him He that can quicken the dead can quicken those that are dead in trespasses and sins By the Word of his Power he maketh all things to be that are not Let there be Light and there was Light Lazarus come forth and he came forth He causeth things to appear and exist that had no being before Thirdly The Fruit and Effect of his Faith an exact and constant Obedience Isa. 41.2 Who raised up the righteous Man from the East and called him to his foot The righteous Man is supposed to be Abraham often designed by that Character and he was called to his Foot to go to and fro at God's Command as the Centurion said Matth. 8.9 I am a Man under Authority having Souldiers under me and I say to this man go and he goeth and to another come and he cometh and to my servant do this and he doth it There are two great Instances of Abraham's Obedience 1. His Self-denyal in leaving his Countrey Heb. 11.8 By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went It is a sore Tryal to forsake Kindred Friends Lands Fathers House and Inheritance and to seek an abode he knew
destroyed him that had the Power of Death This was a necessary means of Conquest and Christ must overcome Satan by suffering himself to be overcome visibly by him The Devil doth not conquer Christ by Death but Christ doth conquer him And still all the Temptations of the Devil are but the wounding of the Heel the Loss is not great to Christ or his Members As Dan is compared to a Serpent by the Way or an Adder in the Path that biteth the Horse-heels so that his Rider shall fall backward Gen. 49.17 Such is the Craft of Satan he doth not usually bring Temptations before our Reason but they enter in at the Back-door of Sensual Appetite but tho he bite the Heel the Life of Grace is secured Satan prevailed so far against Christ that his wicked Instruments brought him to the Cross pursued him to the Death there But 2 Cor. 13.4 Though he was crucified through VVeakness yet he liveth by the Power of God Or as it is in 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit So for Christians he may divers ways wound and afflict us in our outward Interests but the inner Man is safe 2 Cor. 4.16 Though our outward Man perish yet the inward Man is renewed day by day Nay we may be bruised in the Heel by divers Temptations and Slips into Sin yet the Vitals of Grace are not hurt there is no total Extinction of our Love to God I should come now to the fourth Branch That tho Christ was bruised in the Conflict yet it endeth in Satan's total Overthrow His Heel was bruised but Satan's Head was crushed But of that anon In the mean time by way of Use let me press you chearfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist and we come to rejoice in God our Saviour Let me bespeak you in the Psalmist's Words Psal. 98.1 O sing unto the Lord a new Song for he hath done marvellous things his right Hand and his holy Arm have gotten him the Victory Or Psal. 118.15 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous The Right Hand of the Lord doth valiantly The Right Hand of the Lord is exalted the Right Hand of the Lord doth valiantly Psal. 106.2 Who can utter the mighty Acts of the Lord who can shew forth all his Praise 1. The Conqueror is the Seed of the Woman or the Son of God incarnate O let us bless God for so great a Mercy Luke 1. from 68 to 76. Blessed be the Lord God of Israel for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David as he spake by the Mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the Hand of all that hate us to perform the Mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without Fear in Holiness and Righteousness before him all the Days of our Life What shall the Son of God come from Heaven to subdue the Kingdom of Satan and to deliver Men from this Bondage and we be no more affected with it 2. The Manner of Overcoming it is by suffering a shameful painful and accursed Death Rev. 1.5 6. Vnto him that loved us and washed us from our Sins in his own Blood and made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen Again Worthy is the Lamb that was slain to receive Power and Riches and VVisdom and Strength and Honour and Glory and Blessing Rev. 5.12 And ver 9. For thou wast slain and hast redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation That by a Death which he deserved not he should destroy the Death which we deserved 3. Who is overcome The Devil Rev. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down who accused them before our God day and night Ver. 11. And they overcame him by the Blood of the Lamb and the VVord of their Testimony and they loved not their Lives unto the Death Ver. 12. Therefore rejoice ye Heavens and ye that dwell in them VVo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great VVrath because he knoweth that he hath but a short Time O Christians what will raise your Hearts in Thanksgiving to God if not these three Arguments which I have plainly mentioned to you for the Matter needeth no Descants The Incarnation of the Son of God who came as the Seed of the Woman that he might free Mankind from the Power the Devil had over them by Sin Then the Merit and Satisfaction of our Saviour for he was bruised in his Heel And then the dissolution of Satan's Power and the freeing of Mankind out of his Hands either as a Tempter or a Tormentor 4. The Effects of the Victory when 't is applied to us I shall mention three 1. Our Conversion to God and the destruction of Sin in our Hearts or our actual deliverance from Satan Luke 11.21 22. VVhen a strong Man armed keepeth his Palace his Goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils This was our Case All was in a sinful Quiet and Peace When Wind and Tide go together no wonder if there be a Calm Satan's Suggestions and our Corruptions suted the one with the other But blessed be God that this carnal Security is disturbed that the Kingdom of God is come upon us that Christ by a sacred Rescue hath dispossessed Satan and destroyed Sin O let us give Thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son Col. 1.12 13. 2. Remission of Sins Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in me Col. 1.13 14. VVho hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son in whom we have Redemption through his Blood even the forgiveness of Sins Christ's Subjects have the Privileges of his Kingdom Now bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O
thoughts leave a forcible impression upon the Soul The Papists talk of St. Francis and St. Clara that had the wounds of Christ impressed on them it is true in a Spiritual way deep thoughts leave the wounds and sorrows of Christ upon the heart and do cruciâ—e us it is true Morally as well as Mystically I am crucified with Christ Gal. 2.20 Certainly you find this by Experience that when you know not things you are not so throughly affected with them Serious Meditation hath this advantage that it doth make the Object present and as it were sensible therefore Faith which is a deep acting of the thoughts upon the Promises and upon Glory to come is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen Heb. 11.1 It giveth the future Blessedness a present subsistence in the Soul and therefore it must needs ravish it It is a Principle in Nature Appetition followeth Knowledge and Desire is answerable to that certain and clear Judgment that we have of the Worth Value and Dignity of the Object Now it is not enough that the Judgment be once convinced but that it stay upon the Object for things loose their Vertue when we do not keep them in the Eye of the Soul When the Bird often leaveth her nest and is long absent the eggs grow cold and do not come to be quickned so do our desires grow cold and dull which otherwise by a constant Meditation are hatched into some Life Instance in any Affection Hope and Trust is ripened by constant thoughts of the Grace Power Truth Goodness and Unchangeableness of God 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Presumption is an inconstant careless apprehension and therefore soon overborn Psal. 9.10 They that know thy name will put their trust in thee that is that seriously consider it for the Hebrew word is used for consider they that know what a God thou art how Merciful True and Powerful thou art they will trust thee So for Fear so far as it is sanctified it is fed by a consideration of the dreadfulness of Gods wrath and displeasure Psal. 90.11 Who knows the power of thine anger according to thy fear so is thy wrath that is who doth seriously consider of it According to those awful apprehensions that they form within themselves doth Gods Wrath more or less move them So for Desire either of Christ or of Heaven Of Christ a serious consideration of the Excellency of Christ is that which ravisheth the Heart The Spowse formeth a Description of Christ and then she saith he is all desires Cant. 5.16 His mouth is more sweet yea he is altogether lovely Enough to ravish all our Desires The value of things lyeth hid when we do but slightly and superficially look upon them but when we meditate of them they are double to that which is seen at the â—â—rst blush Iob. 11.6 And thaâ— he would shew thee the secrets of wisdom that they are doubâ—e to that which is In Natural things serious thoughts are necessary much more in Spiritual because the Mind by long use having been enured to Earthly Objects and Profits had need to be much raised We see that we do insensibly receive teint from those Objects with which we do Converse and therefore we had need to be often and serious in meditating of the Excellencies of Christ that by a Spiritual Art he may be as usual an Object to us as the World So for Heaven when we do not hold our Hearts to the consideration of the Glory of it it doth not work upon us Moses Heb. 11.26 Had respect to the recompence of the reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had an eye to it the word noteth a serious and intent consideration we should again and again consider it and be sending our thoughts as Spies into the Land of Promise to bring us Reports and Tydings of it as Love between Men is maintained by constant Visits and Letters So for sorrow for sin past Psal. 51.3 My sin is ever before me and Ier. 31.19 Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth When we come deeply to consider our Errors and the unkindness of them that begetteth a sad sence So for hatred and displicency against Sin Evil Affections are nourished by thoughts and kept up in Life and Strength for thoughts are pabulum animae the Food of the Soul Rom. 7.13 Sin that it might appear sin working death in me by that which is good that Sin by the commandment might become exceeding sinful The sinfulness of Sin appears by considering the Purity of the Law the Majesty of God and the Kindness of Christ. So for Joy and Delight the Soul is feasted by Meditation it turneth the Promises into Marrow Psal. 63.5 6. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When I remember thee upon my bed and meditate on thee in the night watches Hereby we discern their relish and savour Psal. 34.8 Oh taste and see that the Lord is good the thoughts taste and the relish is left on the Affections 3. It is an advantage to the Fruits of Grace in the Life it maketh the Heavenly Life more easie more sweet more orderly and prudent 1. More easie because it calleth in all the rational help that may be Reason which otherwise would serve the Senses and be enslaved to Appetite and Worldly Desire now is imployed in the highest and purest use and therefore when Reason is gained which is the leading faculty the work cometh on more easily Meditation putteth Reason in Authority and rescueth it from being prostituted to sence 2 Cor. 10.5 Casting down imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ. And then for sense it maketh our Eyes to furnish us with matter Iob 12.7 8. But ask now the beasts and they will teach thee and the fowls of the air and they shall tell thee Or speak to the earth and it shall teach thee and the fishes of the Sea shall declare unto thee Every Element giveth in an help he that doth not want an Heart cannot want an Object the Air the Sea the Earth giveth Fewel for Wisdom and Spiritual Advantage But for want of consideration a Man is worse than the Beasts Prov. 6.6 Go to the ant thou sâ—uggard consider her wayes and be wise 2. More sweet It bringeth the Heavenly Life into more liking with us Duty to worldly Men is irksome and unsavoury because they loose the sweetness and blessedness of Communion with God Psalm 26.3 For thy loving kindness is
in Reason upon Reason Inforcement upon Inforcement till you bring up Treasure cast on Weight upon Weight till it weigh down Now these Rational Inforcements are Four by Arguments Similitudes Comparison Colloquies or Soliloquies 1. By Arguments that are most Affective Inquire what kind of Arguments have most force upon the Spirits The Second Usual Arguments you should look after are Causes and Effects by the one Knowledge is increased and by the other Affections are stirred Do not emptily declame but see that your Eye may affect your Heart Choose such Arguments as are evident and strong you have them in the Word and in Sermons and you should have them in your Hearts Luke 6.45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh A good Man should be able to bring forth good Arguments that he might bring his Heart powerfully to the acknowledgement of the Will of God For what did God give you Faculties and the use of Reason and Discourse and such helps in the Ministry but for such a purpose 2. By Similitudes The word willfurnish you upon every point Heaven speaketh to us in a Dialect of Earth Heavenly Mysteries are cloathed with a Fleshly Notion In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages and Spiritual things are shadowed out by Corporal fairness and sweetness In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom the Word of God by a Glass the Wrath of God by Fire Now apt Similitudes have a great force upon the Soul for two Reasons partly because they help Apprehension and partly because they help Discourse There is as it were a Picture for the thoughts to gaze upon by Similitudes we come to understand a Spiritual thing that we know not being represented by sensible things with which they are acquainted the thing is twice represented to the Soul in Reality and in Picture as a double Medium helpeth the sight the Glass and the Air in Spectacles a Shilling in a Basen of Water seemeth bigger so it is here Yea they yield matter for much enlargement and help Discourse as when they brought God the Blind and the lame Mal. 1.8 Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hosts Sin is expressed by Death now the Soul may reason thus I tremble at Death why do I not tremble at Sin So Mortification is Physick I can dispense with the trouble of Physick for my Body this will make my Soul healthy 3. By Comparisons wherein other things are like or unlike the things we Meditate upon I urge this because it is a Natural Help it is a Rule of Nature that contraries being put together do mightily Illustrate one another as when you compare fairness and deformity black and white Deformity is more odious and black is more black So if I would contemplate the Beauty of Vertue and of the Spiritual Life I would compare it with the filthiness of Vice and of the prophane Life So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin you gain upon the Soul Put Earthly things into the Scales with Heavenly and see which weigheth heavyest set Heaven against Hell and Heaven against the World Our Saviour teacheth us to meditate by way of comparison Matth. 16.26 For what is a man profited if he shall gain the whole world and lose his own Soul Or what shall a man give in exchange for his Soul So by comparing your selves with other Creatures as thus when you would shame your selves for your Disobedience you may argue thus All things obey the Law of their Creation the Sun delighteth to run his Race the Stars keep their Course and do not go beside the path God hath set them and I only have found out my own path So for your uncomfortableness in the wayes of God you may say Wicked Men delight to do wickedly but I do not delight in the Service of God shall it not be a pleasure to me to be exercised in the Duties of Religion Shall I not rejoyce in the Lord 4. By Colloquies and Soliloquies Colloquies and Speeches with God and Soliloquies with our selves Thoughts are more express and formal but when turned into Words and Speeches it is a sign the Affections are stirred Strong Affections must have vent in Words Speech is an help in Secret Prayer 1. In Colloquies with God either by way of Complaint Lord I am poor and needy and worldly Lord My Heart is naked and void of Grace Or else by way of Request as the Infant will shew the Apple or Jewel or whatever it hath received to the Parent or Nurse so the Soul representeth to God whatever it hath gotten by Meditation and taketh occasion further to converse with God and beg Grace of him 2. In Soliloquies with your own Souls and these are either by way of urging the Heart or charging it 1. By way of urging the Heart As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ let this be the close of all How shall we escape if we neglect so great salvation Heb. 2.3 So if you have been meditating on the sinfulness of Sin fall upon your own Hearts Rom. 6.21 What fruit shall we have in those things whereof ye are now ashamed for the end of those things is Death Or if you have been meditating of Hell and the Wrath of God speak to your Heart Ezek. 22.14 Can thy heart endure or can thine hand be strong in the day that I shall deal with thee Art thou stronger than God that thou canst wrestle with him Or if you have been meditating on your sinfulness or the course of your own wicked Lives you may return upon your Heart Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee And verse 6. Wherewith shall I come before the Lord and bow my self before the High God How shall I get a Ransom to redeem my Soul from the guilt of Sin 2. By way of Charge and Command Suppose you have been meditating of the benefit of Gods Service and the danger of going a whoring from him Hosea 2.7 She shall say I will go and return to my first husband for then was it better with me than now Or if you have been meditating of the Benefits of God to your Souls you may return upon your Hearts by way of Charge Psal. 116.7 Return unto thy rest O my Soul for the Lord hath dealt bountifully with me God hath opened his good Treasure to thee this hath been thy Portion therefore Return unto thy rest Well then thus do and then be watchful that you
Lord hath taught thee better as David when he had chosen the Lord for his Portion Psalm 16.7 I will bless the Lord who hath given me counsel My own Reason would never have taught me so much that is a dimm light there were some obscure instincts to sway me to my happyness in general but I might have groped about for the Door of Grace but not have found it but God gave me Counsel As Austin saith Errare per me potui redire non potui Lord I could go astray of my self but I could not return of my self so we could go astray fast enough out of the Inclination of our own Nature but thou hast brought home a poor lost Sheep on thine own Shoulder if I had been left to the Counsels of my own heart what would have become of me 5. By Soliloquie with your own Souls Expostulate with your selves for your former Errors and Follies Rom. 6.21 What fruit had ye in those things whereof ye are now ashamed The end of those things is death why should I melt away my Spirit and emasculate my Soul by stooping to such low Contentments VVhat have I got by turning away from God but a VVound and Disquiet in my Conscience Then charge your Souls Issue out a practical Decree determine with your selves VVell Now I see it is best to cleave to God I will choose God for my chiefest good and utmost end Oh my Soul I see with David Psalm 73.28 It is good for me to draw nigh to God Therefore farewel my Pleasure that pleased my Childish Age when I was a Child I did as a Child it shall be my care now to enjoy Communion with God to be Ruled by his VVord to live to his Glory those things that have intercepted the Delight and Contentment of my Spirit I will leave them to the Men of the VVorld SERMON VII GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I AM now to propose to you another Object of Meditation which is the sinfulness of Sin an Argument very necessary and practical It is necessary in several respects Partly to humble us we have low thoughts of Sin and therefore we are but slight in the Matter of Humiliation Until we understand the Evil of Sin sufficiently we do not think it worthy of Tear a or one hearty sigh but when the Understanding is once opened the Heart is deeply affected Psalm 6.6 I am weary with my groaning all the night make I my bed to swim I water my couch with my tears VVe see such filthiness in Sin as cannot be washed away without a Deluge of Sorrow And it is necessary partly to awaken us to a greater Care and Conscience who would adventure upon a Sin that doth but know and seriously consider what it is Gen. 39.9 How can I do this great wickedness and sin against God That will be the Issue of such a Consideration The Child will thrust his Fingers into the Fire that doth not know the pain of being scalded or play with a snappish Cur that hath not been bitten Men are the more bold in adventuring upon Sin because they do not know the danger And it is necessary partly to urge us to come to Christ none look to the Brazen Serpent but those that are stung so none regard Salvation but those that have been stung with some remorse in their Consciences for the great Evil of Sin when the poor Soul feels the weight and burden of Sin then it will come to Christ. And it is necessary partly that we may more loath our selves when we come into the presence of God Gracious Men are most self-abhorring Elijah covered himself with a Mantle Isaiah said Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips Peter had such a Sense of his Sins that he saies â—uke 5.8 Depart from me for I am a sinful man O Lord Though there was something of Excess and Sin in these Dispositions that is so far as they do exclude the Encouragements of the Gospel but yet there is somewhat worthy of Imitation so far as they had a deep sense of their own unworthyness It is a necessary Argument you see and of much Practical use but very large and will yield great plenty of Thoughts it will be harder to know what we should omit in the Consideration of it than what we should pitch upon I shall pursue it in this Method 1. I shall give you some general Rules and Observations concerning Meditating on the sinfulness of Sin 2. VVhat Arguments you should propound to your Souls to work your Hearts to a sense of it 1. For the general Observations and Rules concerning the sinfulness of Sin 1. None can know the utmost Evil of Sin perfectly but God There is a kind of Infiniteness in Sin because it is committed against an Infinite Object and therefore a finite and limited Understanding cannot conceive of the Evil of it The greatness of Sin is known by the Party offended and the Party satisfying both are Infinite 1 Iohn 3.20 If our heart condemn us God is greater than our heart and knoweth ull things As if he had said your Heart doth not suggest half the Evil that there is in Sin for the Infinite God knows there is a great deal more Evil in it than you can conceive VVhat is our Light to the Eye of God VVe are the guilty Parties and so are apt to be partial in our own cause but God is the Party offended and therefore he can best judge of the measure of the Offence Again Gods whole Nature setteth him against it we have but a drop of Indignation against Sin God hath an Ocean he is most good and therefore most hateth what is Evil. The truth is there is nothing properly an Object of Divine Hatred but Sin it is wholly and only carryed out against it and therefore he seeth more Evil in it than any Creature possibly can 2. Mans Knowledge of Sin is more clear at sometimes than at others VVhen Conscience is opened there is not a greater Load and Burden David could say Psalm 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me It is a Rule in Philosophy Elementa non gravitant in suis locis Elements are not heavy in their proper place a Fish in the VVater feeleth no weight though it would break the back of a Man if that weight of VVater lay upon him So VVicked Men are in their Element when they are in the heat of their sinful pursuit here they sport and play and feel not the burden of Sin Sometimes when Men come to dye Conscience is touched and then they cry out of the burden of Sin 1 Cor. 15.56 The sting of death is sin then their Hearts are filled with a sad despair
this makes Death to be dreadful and terrible to the Soul and keeps the Soul in Bondage Heb. 2.15 Through fear of death they were all their life-time subject to bondage But certainly it shall be at the day of Judgment then we shall see the folly of it Conscience shall then be extended and enlarged and the Sinner shall remember the wickedness of his past life You will then find the Devil that is now a Tempter will prove an Accuser Oh what kind of Apprehensions will you have when the Devil shall come forth and plead Lord Adjudge this Person to me I never dyed for him I never shed my Blood for him I could promise him no Heaven and Glory yet he easily hearkened to my Temptations Tuus esse noluit per gratiam sit meus per culpam ostende tales tuos munerarios O Christe He would not be thine for all the Grace and Kindness thou didst show him and all the Rewards thou didst propound and promise to him Then all disguises will be laid aside A little consideration and search and Prayer for Conviction for the present would help us to the same apprehensions If Conscience should be now extended as it will be then we should soon be weary of our Lives At least do not rest in your own Valuation and Account for then the Secrets of all Hearts shall be opened 3. The less Sin appeareth many times it is the greater Sins are not to be measured by the smalness of the matter of them but by the offence done to God The first Sin to a vulgar and common apprehension was but the eating of an Apple it seemed a small matter if we did not consider the offence against God It is an aggravation mentioned by the Prophet Amos 2.6 They sold the righteous for silver and the poor for a pair of shoes that is upon so small an occasion or for such a contemptible matter they would oppress the poor The lesser the occasion and temptation is the greater the Impudence the Imprudence and the Unkindness the greater the Impudence that they will dare God to his face for a trifle the greater is the Imprudence that we will hazard our Souls for a mean thing the greater is the unkindness that we will stand with God for a little Sins that are accounted small in the matter of them have been overtaken with the sad Revenges of God he that denyed a crum could not receive a drop of Water to cool his Tongue The contempt of God is the greater when we break with God for a small matter and transgress his Commandments upon every light occasion In short sin is in no case small but only in regard of Gods Mercy and Christs Merits 4. None are exempted from bewailing the evil of Sin Though the Children of God shall never feel it nor have the dregs of God's displeasure wrung out to them for it yet they must bewail the evil that there is in Sin The Death and Merit of Christ doth not change the Nature of Sin nor put less evil into it why should we look upon it with a different eye after Conversion than we did before Sin is still damning in its own Merit and Nature and it is still the violation of an Holy Righteous Law and an affront to the Holy God and an inconvenience to the precious Soul Sin is the same as it was before though the Person be not the same Nay the Children of God are not altogether exempted from the effects of Sin neither it is a Disease though not a Death and who would not groan under the heat of a burning feavour though he be assured of Life God hath still a bridle upon you to keep the Soul in awe And though the godly can never loose their right in the Covenant that doth remain yet they may loose the fruition of it and this is enough to make a Child of God mourn Notwithstanding all the Priviledges of Grace you may be branded though not executed and though the Lord hath made them Vessels of Mercy yet he doth not use and employ them as Vessels of Honour but they are set aside as useless Vessels Sin will still be inconvenient it will bring disgrace to Religion and discomfort to your Souls and furnish the Triumphs of Hell and make Satan rejoyce and Eclipse the Light of Gods Countenance and who can brook the loss of Gods Favour and of intimate Communion with him without sadness and bemoaning his case I may ask you that question Iob 15.11 Are the consolations of God small with thee Do you make so little reckoning of those rich Comforts of the Holy Ghost Though you cannot be damned for there is no condemnation to them that are in Christ Rom. 8.1 yet your Pilgrimage may be made very uncomfortable and he that prizeth Communion with God would not loose the Comfort of it for the least moment Besides if there were no inconvenience yet Love is motive enough to a gracious Person Where is your Love Christians You sin against Mercy the warm beams of Mercy should melt the heart Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for all your abominations As long as there is Love in the Heart you can never want an Argument to represent the odiousness of Sin Put the matter in a Temporal Case it would be ill reasoning for an Heir to say I know my Father will not disinherit me therefore I do not care how I offend him Where is your Love to God if you do not hate Sin Psam 97.10 Ye that love the Lord hate evil Though your Right in the Covenant be safe yet you should still have the evil of your own doings in remembrance 5. Many speak much of the Evil of Sin in Prayers and Confessions yet loath it never the more yea the less What should be the Reason of it All their thoughts are spent in empty Declamations and forms of Satyr or Anger and these do not subdue Affections Or else it may be we only paint Sin in our Fancies and that worketh no more than a Picture or Image which doth not allure and draw Love so much as a Living Beauty it only pleases and tickles a little Things foul in their Nature are pleasant in their Picture and Description What more dreadful than War And yet what more pleasant than in a strain of Poetry or Rhetorick or in a lively Picture to describe the fury and heat of Battle What more uglâ— than a Toad And yet a Toad painted to the life pleaseth So when we meerly paint Sin by the help of the Imagination or Fancy it moves only the lighter part of the Soul It is good to be rational in our Considerations and where there is the less Art it leaveth the deeper stroak upon the Heart Imagination and Fancy is a great Instrument in the work of Mediation but still it must be
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
from Faith in Christ Rom. 5.1 Being justified by Faith we have peace with God from a sense of our sincere dealing with God 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world A serenity resulting from our peace with God and close walking with him 2. The strictness and exactness of the Apostles course He would keep this good Conscience void of offence It may be understood passively or actively Passively that Conscience be not offended and suffer wrong Actively that we offend not or offer wrong to others 1. That Conscience be not offended or receive wrong by any miscarriage of ours For it is a tender thing the least dust in the eye hindreth its use so doth Sin offend and trouble the Conscience Take those four Notions before-mentioned Clearness Matth. 5.8 Blessed are the pure in heart for they shall see God A dusty Glass hindreth the sight of the Image so Lust cloudeth the mind In regard of Purity so far as we give way to Sin Conscience is defiled the Apostle speaketh of some Whose minds and consciences were defiled Titus 1.15 It is defiled by Sin In regard of tenderness nothing bringeth a brawne upon Conscience so much as frequent and allowed sinning in small things first it is wounded and then hardned and so groweth dead and sleepy though it may write it refuseth to speak it is a Register when it is not a Witness So it is offended in regard of quietness an offended Conscience will offend us and a wounded spirit who can bear Prov. 18.14 You may as well expect to touch the Flesh with a burning Coal without pain as to sin without trouble of Conscience Sin will bring shame and horrour ever since Adams experience who was afraid and ashamed Gen. 3.7 2. The second Sense that we offend not nor offer wrong to others will fall in with the next Head 3. The Impartiality of his Obedience both towards God and towards men There are two Tables and we are to take care we do not give offence to God or Men by neglecting our Duty to either 1. Our chief care should be that we do not make a breach upon our Love to God Conscience standeth alwayes in dread of God's Eye and Presence to whom it is most accountable Acts 23 1. I have lived in all good conscience before God until this day Oh grieve not the spirit Eph. 4.30 Offend not the pure Eyes of his Glory 2. That we do not offend Men Rom. 12.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provide things honest in the sight of all men We must be careful of our Conscience before God and frame with Men that we neither seduce them by our Example nor grieve them by any unjust or uncharitable Carriage of ours but be blameless to Men. 4. The Constancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes in all cases by all means at all times A Conscience brought forth at times and for certain turns is not a good Conscience Iob 13.18 Behold now I have ordered my cause I know that I shall be justified A Man is tryed by his course not by a step or two 1 Pet. 1.15 As he that hath called you is holy so be ye holy in all manner of conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creek and corner of your lives not in an Humour and in good Moods A Christian is every where like himself and never dareth to do any thing knowingly against Conscience Thirdly The laborious diligences wherewith he carryed it on I exercise my self We must make it our constant labour and endeavour by a diligent search into the mind of God Rom. 12.2 That we may prove what is the good and acceptable will of God Eph. 5.17 Be not unwise but understanding what the will of the Lord is Eph. 5.10 Proving what is acceptable unto the Lord that we may not offend him in Worship or Daily Conversation By a serious enquiry into the state of our own hearts and wayes Psalm 4.4 Stand in awe and sin not commune with your hearts upon your bed and be still If we would have Conscience speak to us we must often speak to Conscience Ier. 8.6 I hearkened and heard but they spake not aright no man repented him of his wickedness saying what have I done Ask questions of your hearts And also by a constant watchfulness and taking heed to our feet Psalm 39.1 I said I will take heed to my wayes that I offend not with my tongue Many live as if they had no Conscience and by a broken-hearted making use of Christs Death Rom. 5.1 Being justified by faith we have peace with God through our Lord Iesus Christ. And 1 Iohn 2.1 If any man sin we have an advocate with the Father Iesus Christ the righteous And Heb. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself to God without spot purge your conscience from dead works to serve the living God By a serious resistance and mortification of Sin cutting off the right Hand and pulling out the right eye Matth. 5.29 30. and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts And by the use of all Holy Means which God hath appointed II. The Reasons Why this is true Christianity 1. The necessity of it it is a great question how far Obedience belongeth to Faith whether as a part or as an end fruit and consequent I answer both wayes consent of subjection is a part of Faith Actual Obedience a fruit of it In the Covenant there is a consent first before practice Faith believeth the Precepts as well as the Promises Psalm 119.66 Teach me good judgment and knowledge for I have believed thy commandments Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water It believeth the Promises to sweeten Obedience to us it hath a perswasive Oratory as it worketh by Love or Hope it worketh us to an observance of the Precepts by the hopes of the Resurrection least we be inticed from them either by things grateful or troublesome to present sense 1 Cor. 15.58 Be stedfast and unmoveable alwayes abâ—iâ—ding in the work of the Lord for as much as you know that your work is not in vain in the Lord. If you believe things written in the Law and the Prophets you will see your labour is not in vain in the Lord. 2. The Comfort of Obedience to us we cannot make out our Evidence and Plea but by a uniform constant and impartial Obedience Principles are latent till they discover themselves by their Fruit our Faith and Hope is but a fancy unless it prevail over sensitive inclinations to present things that we may live in the patient and delightful service of God and an intire
written in the books according to their works These Books are the Book of Conscience and the Book of Gods Remembrance The Remembrance of our Actions shall be forced upon us Conscience is Gods Register and keepeth a Diary and sets down every thing This Book though it be in the Sinners keeping cannot be razed what Conscience writeth is written to Eternity unless it be blotted out by Repentance and a serious application of the Blood of Christ. Well then consider a sleepy Conscience will not alwaies sleep if we suffer it not to awaken here it will awaken in Hell where there is no Remedy for the present it sleepeth in many in regard of motion check or smiting but not in regard of Notice and Observation This secret spy is privy to more than it speaketh of it is laid up as matter for the Worm that never dyeth to feed upon 8. If the stings of an evil Conscience be not alwayes felt yet they are soon awakened by serious Thoughts of Death and Judgment to come and then forced upon us There is a fire smothering in our bosoms and it is soon blown up into a flame Sometimes by the word Acts 22.25 And as he reasoned of righteousness temperance and judgment to come Felix trembled Belshazars edge was taken oft in the midst of his carowsing Dan. 5.6 Then the kings countenance was changed and his thoughts troubled him so that the joints of his loyns were loosed and his knees smote one against another Sometimes by some great Troubles Isa. 59.12 For our transgressions are multiplyed before thee and our sins testifie against us For our transgressions are with us and as for our iniquities we know them Therefore we roar like beasts and mourn like doves ver 11. In a Tempest that which is at the bottom cometh a top Or by Death whatever silence there be in Conscience before yet Death usually reviveth these fears 1 Cor. 15.56 The sting of death is sin Men are wise and more serious as they are entring on the Confines of Eternity near things affect us the baits of the Flesh have then lost their allurement the Devil that was before a Tempter will then be a Tormentor things overlooked before are then seriously considered then the stings of Sin work most sensibly and in a lively manner and the deluded Sinner begins to see what he would not take notice of before 9. If Conscience do not speak to you you must speak to it and call upon it to do its Office Call your selves to an account for the Expence of your Time and Employment Psalm 4.4 Commune with your own heart upon your bed and be still Psalm 77.6 I commune with mine own heart and my spirit made diligent search Take a time to parley with your selves and consider how matters stand between you and God When the Clock striketh not it is a sign the Plummets are down and we must wind them up again Every day we must do something as Iob sacrificed for his Sons day by day Iob 1.5 It may be that my sons have sinned and cursed God in their hearts And God himself reviewed every dayes work and saw that it was good Gen. 1.4 10 12 c. So should we review every dayes work and cast up the account at the foot of every page Short reckonings prevent mistakes Pythagoras taught his Scholars that they should never give way to sleep till they had posed themselves with these Questions Quid feci c. What have I done What good have I omitted Wherein have I transgressed Conscience What hast thou to say to me And Seneca telleth of his Friend Sextius that before he would betake himself to rest he would ask his Soul Quod hodie malum tuum sanasti cui vitio obstitisti qua parte meliores What evil hast thou got rid off to day What Sin hast thou resisted Wherein art thou better than thou wert before And he saith of himself Quotidie apud me causam dico toâ—um diem mecum scrutor dicta facta mea remetior that he scanned all his Actions and Speeches in the day Shall Heathens be more serious and shall Christians who are acquainted with Eternity never take time to set Conscience awork Oh let us be ashamed of our slightness and negligence 10. We can never have a sound Conscience till we be sincere with God in a constant uniform course of Self-denying-Obedience 1 Iohn 3.19 Hereby we know that we are of the truth and shall assure our hearts before him and this is described in the Text by keeping a conscience void of offence both towards God and towards men So 2 Kings 20.3 I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And this not in an Act or two but in a Mans whole Course Psalm 106.3 Blessed are they that keep judgment and he that doth righteousness at all times Not by starts and good moods only but constantly and at all times And our Obedience must be self-denying as well as constant and uniforme that Religion is worth nothing that costs nothing 2 Sam. 24.24 I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing When we value Gods Interest above our own and we can deny our selves upon the hopes of Glory then is our sincerity most evidenced But if we embrace only the safe cheap and easie part of Religion and cannot deny our Ease Profit and Honour we do not set up Christs Religion but a Christianity of our own making Matth. 16.24 Then said Iesus unto his disciples if any one will come after me let him deny himself and take up his cross and follow me 11. If we would have Conscience to do its Office there must be great heed and watchfulness for it is corrupt as well as other Faculties and from a Judge it may become an Advocate excusing the partialities of our Obedience To evidence this more fully with respect to Conscience Men may be considered three wayes as acting without Conscience or according to Conscience or against Conscience 1. A Man may act without all Conscience so a Man may do either good or evil 1. Good as those that act rashly inconsiderately or customarily As when Men pray give Almes go to Church Conscience did not send them thither but Custom inducement of Friends perswasions of Parents or the like These do that which is good but they do it not well Luke 8.18 Take heed how you hear Conscience doth not put them upon it To this first sort may be reckoned those that intended to do evil but by accident do that which is good as Iosephs Brethren Gen. 50.20 But as for you ye thought evil against me but God meant it unto good And those that performe the Duties of Christianity so far as the interest of the flesh will give them leave for the flesh it self will command you to
that he came in such mean Estate as if he were a Worme and no Man Psalm 22.6 I am a worme and no man a reproach of men and despised of the people So also Isa. 53.3 He was despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not As a vile and abominable Creature both despised and rejected scarce deemed worthy the Name of a Man or to have any Converse or Communion with them It is the leavings off of Men as we would say the very list and fag-end of Mankind so low and mean that the Nature of Man can hardly descend lower Mark 9.12 The son of man must suffer many things and be set at nought it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nought worth or nothing Once more the Serpent of all the Beasts of the Field was the Creature which was cursed by God Gen. 3.14 Because thou hast done this thou art cursed above all cattle and above every beast of the field upon thy belly shalt thou go and dust shalt thou eat all the days of thy life Yet by this form would he represent Christ to the Antient Church God chose this to be a Type of Christ which we would have thought a dishonour and disparagement to him Yea this Serpent that was now set up was made of Brass not of Gold to shew that Christ would not appear in Glorious Estate and Majesty but in the meanest and most abject form of any Creature All together will help us to meditate upon the great abasement of the Son of God Quanto vilior tanto clarior nobis esse debet The more he humbled himself the higher estimation should we have of our crucified Lord. Never was any Child of God before Christ under so much misery as Christ himself was his own Heaven his own Father his own God-head hid their Face and Consolation from him Gods Wrath pressed the weight of punishment with the full power of Justice both upon his Soul and Body those for whom he dyed despised him he himself being emptied of all things that make Men respected in the World and depressed lower than ever any Man was as a Worme to be trod upon He was made the matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most Holy behaviour his bitter Sufferings made a matter of sport and laughter Malice feeding its self with Pleasure upon his Pain and Misery and expressing its self with the basest signs of mockage which disdain could devise flouting at his saving Doctrine and insulting over him as if he had been neither the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our Sins We tenderly resent contempt and cannot endure to be despised and thrust down when the Sun of Righteousness went back so many degrees in the Dyal of Honour 3. The Brasen Serpent had the Shape and Figure of the Serpent but not the Sting and the Poison Figuram habuit non naturam it had the Figure not the Nature of a Serpent Let us pause upon this a little God would cure the Bite of a Serpent by a Serpent a Serpent stung and a Serpent healed God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Rom. 8.3 That is by Jesus Christ in our Nature who was made a Sin-Offering and therefore called Sin there The Parties to be cured were Men therefore the son of man must be lifted up that Title is given him here in the Text Christ was debased by this Title by being called the son of man but yet the Sons of Men are dignified by it he came in the likeness of sinful flesh As the Brazen Serpent was in all things like the True Serpent but without any hurtful quality so Christ in all points was like us but without sin Heb. 4.15 He came in the likeness of sinful flesh yet was holy harmless and separate from Sinners 4. The precise place where the Brazen Serpent was lifted up Moses doth not tell us in the Story where this Matter is recorded but it may be collected from other places Moses telleth us that the Israelites going from thence pitched their Tents in Oboth Numb 21.10 from whence it follows that the place was Punon for from Punon they came to Oboth Numb 33.42 43. Now this Punon was a place belonging to Idumaea very famous for Mines of Brass or Copper as is commonly known in Ancient Writings the Brass being called from thence the metal of Punon Eusebius in the Eighth Book of his Ecclesiastical History tells us That Sylvanus and thirty nine more were beheaded for the Faiths sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the Mines of Brass in Punon and Eutychius speaketh of divers Christians condemned to work in these Mines So also doth Epiphanius and Theodores So that the Brass out of which the Serpent was made was taken out of the very place in which they were bitten it was the Brass of Punon not without a Mistery That Body which Christ assumed was not brought from elsewhere but born there and formed there where he was manifested in the Flesh for the Salvation of the World and where the Mischief was there was the Remedy at hand 5. The similitude chiefly holdeth in this that as the Brazen Serpent was lifted up upon the Perch or Pole so was Christ lifted up on the Cross 1 Pet. 2.24 Who his own self bare our sins in his own body upon the tree The Serpent first stung us by the Fruit of a Tree and Christ saved us by suffering upon a Tree David had foretold that his hands and his feet should be pierced Psalm 22.16 They pierced my hands and my feet And the Curse of the Law was to be born Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Gal. 3.13 The Apostle obviates an Objection if the Law do curse all Men how are any freed from the Curse of the Law Even by Jesus Christ who took upon him the Curse due to us while he was obedient to Death even the Death of the Cross for that kind of Death was pronounced to be accursed Deut. 21.23 He that is hanged is accursed of God He came as a Surety in the Sinners Name and would take our burden upon himself and therefore chose a Death of all others most cruel and painful and contemptible ordained for the wickedest and vilest Wretches thereby to assure us of a full ransom and satisfaction to Divine Justice for our wrongs and to imprint upon our Minds the horrors of our Sins Well then here is the Spectacle offered to our Faith Jesus Christ
pricked in their heart 2. Desire Would not the stung Israelite desire a cure So must you Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled Saith the Church Lament 3.51 Mine eye affecteth my heart 3. Trust. You see nothing by the Eye of Sense but his Memorials which God hath instituted as helps of Faith yet to appearance as despicable and as unlikely to produce any great effect as a Figure of Brass to cure a raging wound But things under an Institution are under a Blessing 1 Cor. 1.21 It pleased God by the foolishness of preaching to save them that believe You may think a Crucifix a more lively representation no that is not under the blessing of an Institution as Bread broken and Wine poured forth is that is too much a matter of Sense and begetteth bare thoughts which stirreth up fond pity and gross and wrong thoughts this conveyeth a Blessing You are to behold not only a dying Man put to a cruel Death but the Son of God in his deep kxinanition not carnally to pity him but to see his Love and the Wrath of God and the desert of Sin that you may abhor it to see the great price paid for our Ransom the necessity of having the vertue of his Cross and finally our thankful subjection to God Behold him that you may bless and praise God for your Redeemer The Type had its effect and shall not Christ Oh labour to feel the comfortable effects of his Death 3. Beg of God the Spirit to open your Eyes Christ crucified is only seen in the Light and Evidence of the Spirit 1 Cor. 2.4 My speech and my preaching was not with the enticing words of mans wisdom but in demonstration of the spirit and of power The Eyes of our Minds are opened by the Spirit of Wisdom and Revelation for our Light is but darkness 4. See him so as to expect not only Comfort but Healing Isa. 53.5 With his stripes we are healed That Heart is to be suspected that looks to Comfort more than Duty Look to him that you may live by him Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Look to him that you may be like him 2 Cor. 3.18 For we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. Look to him that you may loath Sin Ezek. 36.31 Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations The First SERMON On I. Thessalonians v. 16 Rejoyce evermore THE words are brief and short and therefore they may be easily carried away They are independant on the Context and therefore will need no long deduction They press you not to a painful but pleasant Duty therefore you should be readily induced to practice it But yet when we look more intrinsecally into the Nature of it it is not so easie as we first imagined every one cannot receive this saying it is hard to keep the Heart in such an exact frame as to rejoyce evermore pray without ceasing and in every thing to give thanks as Christ saith in another case He that is able to receive it let him receive it Matth. 19.12 But what if we prove it to be a Duty incumbent on all Christians and that at all times The Text seemeth to enforce it rejoyce evermore In which words take notice of two things 1. The Duty to which we are exhorted rejoyce 2. The constancy and perpetuity of it in the word evermore Delight and Pleasure are greedily sought after in Christianity it is not only part of our Wages but much of our very Work Doctrine That Gods Children should make conscience of rejoycing in God at all times and under all conditions Here is a Precept for it not only a liberty given but a Command If you look upon the Words as a License or Liberty given you may conceive of them according to the Apostles Speech of Marriage 1 Cor. 7.39 She is at liberty to be married to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord. But it is not only a liberty given but a command for he addeth verse 18. This is the will of God in Christ Iesus concerning you The will of God is the Supream Reason of all Duties and the Will of God in Christ Iesus falleth upon the Conscience with a double force the Law of the Mediator binding us to delight in God as well as the Primitive Duty which we owe to God as the Creator And that this Clause respects all the Three Duties is evident to any considering Mind In the opening of this Duty I shall shew you 1. What Rejoycing the Apostle intendeth 2. How this must be constant and perpetual 3. The many Reasons which do inforce this Duty upon us I. What Rejoycing the Apostle speaketh of There is a double Rejoycing A Carnal Rejoycing and a Spiritual Rejoycing 1. The Carnal Rejoycing is in the World and the good things of this World apart from God Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 2. The Spiritual rejoycing is in God Phil. 3.1 Finally my Brethren rejoyce in the Lord Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce These two sorts of rejoycing must be carefully distinguished for they differ in their Causes to the one we are prompted by carnal Nature which taketh up with present things and the other is excited in us by the Spirit of God therefore often called joy in the Holy Ghost The one is called the joy of Sense the other the joy of Faith the joy of Faith is in God the joy of Sense in the Creature the joy of Faith is most in future things the joy of Sense in present things the joy of Faith is in the good of the Soul the joy of Sense in the good of the Body or the provisions of the Flesh the joy of Faith is built on the Covenant and the Promises of God Psalm 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart The joy of Sense on the Blessings that flow in the Channel of Common and General Providence Now the first sort of rejoycing the Apostle would not press us unto Nature there needeth a Bridle rather than a Spur but to the latter in delight in God and in all things that come from God and lead to him This delighting our selves in God must be the thing which must be further explained 1. God himself as God is a lovely Nature and the Object of our Delight for he is good even before and
swallowed up of this Joy shall we be no more affected with it now We that shall so shortly be so full of joy shall we be empty now Shall not we rejoyce who have now a Title to Heaven and shall in a little time be in the full and perpetual possession of it III. The many Reasons which shew we should have a greater inclination to this Blessed Work than usually we have and be oftner in it 1. Because God hath done so much to raise it in us All the Persons of the God-head concur and contribute their Influence in that way of operation which is proper to each to give us grounds of joy 1. The Father giveth himself to us and his favour as our felicity and portion Gods Love is the bosom and bottom cause of all our Happiness which sets all other causes at work and when we have the sure effects of it can any thing so bitter befal us that will not be sweetned by the Love of God Or so evil that this shall not be ground of Comfort to us Psalm 4.6 7. There are many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased Carnal Men must have something good to sense but Godly Men take their full delight in God This doth them good to the Heart it is not like a little Dew that wets the Surface but like a soaking Showre that goeth to the Root And more enough to draw us off from the World enough to swallow up all our infelicities yea to encounter the Thoughts of Death Hell and Judgment to come 2. The Son is also matter of rejoycing to us as our Redeemer and Saviour You are to consider what the Lord Jesus hath done to deliver you from Sin and the bitter Curse of the Law and the Fears of Death and the Flames of Hell The Eternal Son of God came to heal our wounds Isa. 53.5 By his stripes we are healed To make our peace with the Father by the Blood of his Cross Col. 1.20 To vanquish our Spiritual Enemies and triumph over them Col. 2.14 15. to be the ransom of our Souls 1 Tim. 2.6 The Captain of our Salvation Heb. 2.10 the Head of his Church Eph. 1.22 The Treasury and Storeâ—ouâ—e of all our Comforts Iohn 1.16 and in short he hath recovered us to God and hath given us an Interest in the Comforts of his Gospel and the Promises thereof which are in him Yea and in him Amen and is not this matter of joy and rich comfort The whole Covenant breed strong consolation in the hearts of Gods People Heb. 6.18 And David saith Psalm 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart It doth our hearts good when we take these things for our Happiness Abraham rejoyced in the fore-thought or fore-sight of Christs day Iohn 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And should not we rejoyce that live under the clearest dispensation of it The benefits of our Redemption by Christ should be so esteemed that no Affliction should be grievous The Kingdom of Christ is every where represented as a Kingdom of Joy and Comfort Rom. 14.17 The kingdom of heaven is not meat and drink but righteousness and peace and joy in the holy Ghost And if we be real Members of it we should see more cause of rejoycing in Christ Jesus 3. The Holy Ghost concurreth in his way of Operation as a Sanctifier Guide and Comforter As a Sanctifier he layeth the foundation for Comfort for it is the spirit of Delusion that comforts us in our sins that by imaginary Comforts he may keep you from those that are real solid and everlasting But the true Spirit is a Sanctifier and therefore a Comforter he first poureth in the Oyl of Grace and then the Oil of gladness Comfort and Joy follow Holiness as Heat doth the Fire And then as a Guide either in his restraining Notions as he mortifieth Sin or in his inviting motions as he exciteth and quickneth to Holiness These are helps to our Comfort cannot a Man live merrily without Sin And do you think a Life of Holiness irreconcileable with a life of rejoycing no such matter it is the ready way to joy especially to joy Spiritual But chiefly as a Comforter he is purposely given us to keep in this Holy Fire and maintain a constant delight in God in our Souls And therefore it is called Joy in the Holy Ghost where God himself taketh upon him the Office of a Comforter surely there will be comfort Life will quicken light will illuminate and the comforting Spirit will comfort in that season and degree God seeth fit and we are capable to receive Now he comforteth partly as sealing partly as giving earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the spirit in our hearts As sealing us by stamping the impress and image of God upon us which is the mark of his Children the sure Evidence of his Love and the Pledge of our Happiness And as giving us the earnest of a Blessed Estate to come that Life is begun which there shall be perfected Now consider all this when God himself will be our Portion our Saviour our Comforter should not all this cause us to rejoyce in God what-ever our Condition be in the World 2. All the Graces tend to this Faith Hope and Love 1. Faith That is a dependance upon God for something future that lyeth out of sight Now these invisible and future Objects are so great and glorious that they support and comfort the heart how afflicted soever our present Condition be 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost In both these places Faith implyeth a firm belief of and dependance upon Christ as an All-sufficient Saviour by whom alone God will give us Eternal Life This Faith will breed a perpetual rejoycing in the Soul if it be firm strong and operative 2. Hope breedeth this Joy also Rom. 12.12 Rejoycing in hope and Rom. 5.2 We rejoyce in hope of the glory of God Though we be pressed with Miseries for the present yet there is a better Estate to come the excellency and certainty of which causeth us to rejoyce and giveth us a foretast of it Joy is chiefly for Injoyment but there is a partial Injoyment by hope which is not only a desirous expectation but delightful for tast or praeoccupation of the thing hoped for 3. Love to God also causeth us to rejoyce in him For it sheweth it self in a complacency and well-pleasedness of Mind in God as our chief good Psalm 16.5
faint when thou art rebuked of him These are the two extreams The sense of our Condition is necessary that we may not sleight the Affliction and the support that we may not faint under it Both may and must stand together for in all worldly cases we must weep as if we wept not 1 Cor. 7.30 And again sorrow not as those without hope 1 Thess. 4.13 and so be without all comfort In short the sense is necessary for improvement the support to make trouble easie 1. If we have not a Sense we cannot make a right use of our Sufferings and Afflictions but our Hearts will be more hardned in Sin God is their Author Repentance is their end and their cause is Sin Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins And therefore though we be not to droop and languish under our Afflictions yet we must consider the righteous Providence of God and the smart of his displeasure must awaken us to Repentance otherwise the Affliction is frustrated and you leave the thorn in your foot which caused your first pain and soarness If you do not repent of your Sins and no cure is wrought if you still let out your hearts freely to the World and the prosperities and delights thereof this is the high way to security and carelesness of Soul Concernments 2. You must not faint and despair as if all joy and comfort in God were lost For 1. We are not utterly undone as long as we have God for our Portion Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him Though the Creature be blasted he is alive still and should be the joy and delight of our Souls for then we are tryed whether he be so or no. 2. God is a Loving Father when he corrects Our chastisements are effects not only of his Justice but Mercy it is a Rod in the Hand of our Father wherewith we are scourged Iohn 18.11 The cup which my Father hath given me shall I not drink it And so it is an Act of Love and kindness to us 3. Our Father hath Mercy enough to turn it to our benefit Heb. 12.10 They verily for a few dayes chastned us after their own pleasure but he for our profit that we may be partakers of his Holiness And shall we mourn for that which is for our benefit If we rejoyce in God and Holyness it will not be so If God will stir us up to more Humility contempt of the World confidence in himself and to place our delights in him alone shall we be dejected and displeased as if some great wrong had been done us 4. If this Affliction fits us for Everlasting Happiness there is cause of joy still left 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 One that must have Eternal Glory and Eternal Glory promoted by such a means should not grudge at a little suffering and affliction which is the common burden of the Sons of Adam 2. Prejudice Christ hath pronounced those Blessed that mourn for Sin Matth. 5.4 Blessed are they that mourn for they shall be comforted how then can we rejoyce evermore Answer 1. Mourning for Sin is necessary to cure our vain Rejoycing or delight in carnal vanities and at our entrance into Christianity this is a Duty highly incumbent upon us because of Sin and the Curse which we naturally lie under Certainly while we are out of Christ we have nothing to comfort us nothing to answer to the terrours of the Law or to reply against the Accusations of Conscience and the fears of approaching Misery and Judgment and what should we do if we be sensible of it but bemoan our selves and seek after God with weeping and supplications Gods first work in Conversion is to put Men out of their fools Paradise who are satisfied with the Creature without himself Therefore Humiliation and a broken-hearted sense of Misery is required to deaden the rellish and tast of Sin and that Men may more prize and esteem the healing Grace of Christ and set more by it than all the Pleasures and Riches and Honours of the World Can a Man see himself lost and in danger of Condemnation and not be grieved But all this while joy is in the making and we are providing Everlasting Comfort for our selves for God is ready to ease us assoon as our need requireth and our care will permit Isa. 57 15 16 17. For this saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For I will not contend for ever neither will I be alwaies wroth for the spirit shall fail before me and the souls which I have made For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart And he saith afterwards verse 18. I have seen his wayes and will heal him I will lead him also and restore comfort to him and to his mourners The Lord is ready to come in with sweet and Heavenly Cordials when the Physick worketh but a little kindly Ier. 31.18 19 20. I have surely heard Ephraim bemoaning himself thus thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke turn thou me and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon the thigh I was ashamed yea even confounded because I did bear the reproach of my youth Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy on him saith the Lord. Well then this sorrow may be well allowed because it prevents greater sorrow namely the pains of Hell It is better mourn for a while than for ever better to have healing grief than tormenting grief to mourn now while mourning will do us good then to howl at last when all sorrow will be fruitless and only a part of our punishment not of our cure And besides this sorrow maketh for comfort Matth. 5.4 Blessed are they that mourn for they shall be comforted When the shower is fallen the Sun cleareth up and shineth in his full strength and Beauty The vain rejoycing being deadned we have grounds of Everlasting Joy by considering the means God hath appointed for our deliverance from Sin and Death and the flames of Hell 2. Mourning for Sin and Joy in the Lord may stand well together For Grace and Grace are not contrary but Grace and Sin Those who most mourn for Sin do most rejoyce in the
be vexed by Sathan for his Tryal Iob 1.12 And Paul had his Messenger of Sathan to try him to see what shift he could make with sufficient internal Grace against outward and vexatious evils 2 Cor. 12.7 8. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are then but not destroyed Yea sometimes hurried to Death and yet we overcome Revel 12.11 Christ doth prevail upon opposition and by opposition When Sathans Instruments were killing Christians they were pulling down Sathans Throne and advancing Christs and when they were butchered and slaughtered yet they multiplyed 4. The Means and Manner of Victory is to be considered 1. Christ overcometh this Enmity by taking our Nature He might have destroyed him by his Divine Power but the Conquerer is the Seed of the Woman or the Son of God incarnate He conquered in the same Nature that was so lately foiled and thereby Sathans main design is crossed and counter-worked which was double Partly to make Man jealous of God as if he were envious of our Happiness and by this false representation to alienate our hearts and make a breach between us and him Gen. 3.5 God knoweth that in the day ye eat thereof ye shall be as Gods knowing good and evil This way would he weaken the esteem of God in our Hearts but hereby we have a fuller manifestation of his love to make him the more amiable to us Rom. 5.8 But God commended his love to us that when we were sinners Christ dyed for us And Iohn 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And 1 Iohn 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins We would be as God and Christ would be as Man Partly to depress the Nature of Man which in Innocency stood so near to God that was the end of his malicious suggestion But now 't is advanced and set up far above the Angelical Nature and admitted to dwell with God in a Personal Union Heb. 2.16 For verily he took not on him the nature of angels but he took on him the seed of Abraham The Nature of Man being only assumed by Christ the Angels are not concerned in it immediately Man had the benefit and honour put upon him especially in his glorified Estate Eph. 1.20 21. 2. By his Passion or Death on the Cross Heb. 2.14 For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is is the Devil Christ would not only take our Nature but also suffer in it so to frustrate and make void the Devils design which was to keep Men for ever under the power of Death wherein he had involved him He had brought Sin upon us and by Sin Death and in this Condition as the Executioner of Gods Curse he would still have held us but that Christ came to put us into a Condition of Holiness and Happiness and so make us capable of Eternal Life The Devil did not conquer Christ by Death but Christ did conquer the Devil When the Roman Soldiers were parting and spoiling his Garments he was spoiling Principalities and Powers 3. By his Resurrection and Ascension After he had been a Sacrifice for Sin by his Resurrection he overcame Death Hell and Sin and soon after he ascended into Heaven that he might triumph over the Devil and lead Captivity Captive Eph. 4.8 His Enemies were foiled upon the Cross but his Triumph over them was at his Ascension whereby he hath assured the World of his Conquest that he hath carried the day and gained an absolute and compleat Victory for our Lord in Heaven is out of the reach of Enemies as having done his work we are only left behind to scatter the Relicks of the Battle 4. By his sitting at the Right Hand of God he doth two things 1. He poureth out the Spirit endowing his Messengers with all Gifts and Graces ordinary and extraordinary to preach the Gospel to the Heathen World whereby the Old Religion by which the Devils Kingdom was supported went to wrack every where his Oracles were silenced his Superstitions suppressed No more the same Temples the same Rites the same Gods all fell before God as worshipped in Christ Iohn 16.11 The spirit shall convince the world of judgment because the prince of this world is judged 'T is true in some parts of the World Sathan yet reigneth where Christ hath not pursued him with his Gospel or withdrawn his Gospel for the ingratitude of Men but where it cometh it prevaileth mightily and the World cannot resist its convincing power 2. By his Secret and Invisible Providence he defendeth his People and stilleth the Enemy and Avenger Christ as God incarnate having the grant of a Kingdom is every way furnished with power to maintain it by Means proper to the mediatory Dispensation by his Word Spirit and Providence this last we are upon All Judgment is put into his hands Iohn 5.22 Though there be many vicissitudes and changes in the outward Condition of the Church yet by invisible wayes God doth notably defeat Sathan and his Instruments And though there be ebbings and flowings of the two Kingdoms yet we have much experience that Christ is upon the Throne by his protecting strengthning and assisting his faithful People and prospering their just endeavours for the advancing of his Kingdom Sometimes he destroyeth Enemies Isa. 27.4 Who would set the briers and thornes against me in battle I would go through them and burn them together Sometimes he infatuateth their Counsels Iob 5.12 13. He disappointeth the devices of the crafty so that their hands cannot performe their enterprize He taketh the wise in his own craftiness and the counsel of the froward is carried head-long Sometimes he hideth his People in the secret of his Presence Psalm 31.20 Sometimes he blasts all their prosperity by an invisible Curse Iob 20.26 A fire not blown shall consume them Or else he divides them as you may read in 2 Chron. 20. Chapter 5. The Degree of the success How far is the Enemy and Avenger stilled I Answer 1. Non ratione essentiae not to take away his Life and Being No there is a Devil still and shall be when the whole work of Christs Redemption is finished for it is said of that time Revel 20.10 That the Devil was cast into the lake of fire and brimstone where the beast and the false prophet shall be tormented day and night for ever and for ever So Matth. 25.41 Hell was prepared for the devil and his angels Then Eternal Judgment is executed on the
it Sin dyeth when the Love to it dyeth All that are converted to God are possessed with an Enmity to Sathan and his wayes such as they had not before when they remained in the degenerate State They have a New Heart and a New Spirit not the Spirit of the World but the Spirit of God The Natural Spirit that Spirit that dwelleth in us is the Spirit of the World The Spirit that inclineth us to worldly and sensual satisfactions but the Spirit maketh them look after the things promised by Christ and required by Christ 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God The Natural Spirit was a Spirit that lusteth to envy Iames 4.5 And so the Satanical Spirit But this is a Spirit of Love to God and Man that maketh us to seek his Glory and the good of others 'Till this Spirit be planted in us we have not changed Masters 2. As to Confirmation and Perseverance Christ will not loose the prey that he hath recovered out of the hands of Sathan Indeed while any thing of Sin remaineth there is somewhat of Sathan left which he worketh upon There is a remnant of his Seed in the best The Godly are yet in the way but not at the end of the Journey Therefore Sathan hath leave to assault them while they are here but Christ will perfect the Conquest which he hath begun and the very being of Sin shall at length be taken away At Death Sin is totally disanulled Iude 24. And to present you faultless before the presence of his glory Eph. 5.27 That he may present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish When the Vail of the Flesh is rent once there is a ceasing from Sin The Physician of Souls will then perfect the Cure and finish the Work The question then is how far Sathans power is destroyed as to the Converted I Answer Negatively not so far as to exclude our Duties or Tryals but affirmatively the Victory is secured by Promise to the striving Christian. 1. Negatively Not to exclude our Duty There is still room left for Prayer Watchfulness Sobriety Serious Resistance that we may use the means appointed for our safety 1. There is required of us Sobriety or an Holy Moderation of the Comforts and Delights of the present Life The Devil the Flesâ— and the World joyn in Conspiracy against us By the baits of the World Sathan inticeth our Flesh to a neglect of God and Heavenly things therefore we must be sober 1 Pet. 5.8 use the World as not abusing it 1 Cor. 7.31 that our Hearts be not depressed and disabled from looking after our great End and Happiness 2. Vigilance and Watchfulness is necessary that we may stand upon our Guard avoiding Snares fore-casting Hazards least we fall as a ready prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand ye fast in the faith quit you like men and be strong The first point of a Christian Souldier is to watch Conscience must stand Porter at the Door of the Soul examining what goeth in and what cometh out The Devil watcheth all advantages against us to espy where we are weakest Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought upon by Sathan Eph. 4.27 Neither give place to the devil If you but set open the door to Sathan the Capital Enemy of Mans salvation he will re-enter his old Possession and seek to exercise his old Tyranny therefore watch 3. A stedfast resistance Whom resist stedfast in the faith When we are yielding Sathan gets ground but he is discouraged by stedfast resistance This must be in the Faith or by a close adherence to Gods Word 1 Iohn 2.14 I have written to you young men because you are strong and the word of God abideth in you and ye have overcome the wicked one Adhering to the Priviledges of the Gospel as our Happiness and persevering in the Duties as our work or resolving by a constant continuance in well-doing to wait for Christs Mercy 4. We are also to pray earnestly Psalm 119.133 Order my steps in thy word and let no iniquity have dominion over me We had need to pray earnestly because sin will put strongly for the Throne again therefore beg Direction 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant which must be often called to remembrance Rom. 6.11 Likewise also reckon your selves dead unto sin and alive unto God Rom. 8.12 We are debtors not to the flesh to live after the flesh If Christ had so destroyed the Devil as to exclude our Endeavours and our Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all that furniture of Grace which he hath provided for us lost and useless Surely the Enemy and Avenger is not so stilled but that we need to be sober and watchful and stedfast in the Faith and much in Prayer and ever mindful of our Covenant and vowed Death to sin A Man that is baptized he hath a Debt and Bond upon him Secondly Christ hath not so stilled the Enemy and the Avenger to exempt us from Tryals of our sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes sharp and grievous opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Iob was permitted to Sathan for his Tryal Iob 1.12 Paul had his Messenger of Sathan for his Tryal to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils 2 Cor. 12.7 8 9 10. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are but not destroyed exercised with Temptation but not over-whelmed 2. Affirmatively 1. 'T is so far broken and destroyed that we have necessary assistance provided for us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Perfect That is manifested to be perfect When the World is of Sathans side God is of our side 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthned me 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able but will with the temptation make a way to escape 2. The final Victory is secured by Promise to the striving Christian Rom. 16.20 The God of peace shall bruise Sathan under your feet shortly 2. As to his Interest in the Corrupt World the Kingdom of Sathan is more and more subdued For Christ must divide the spoil with the strong Isa. 53.12 Christ prevails upon Opposition and against Opposition and by Opposition For 1. Christ having a grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means
time with words they pray for fashions sake but sit down with the work wrought they Pray but do not look after the answer of Prayers as Children shoot away their Arrows but mind not where they fall They find it in their Tongues but not in their Hearts 2. Carnal Vehemency Men may lust and long but do not pray Iam. 4.2 Ye Lust and have not Motions of Lust are violent and rapid Psal. 78.18 They tempted God in their Hearts by asking Meat for their Lust. These ask things unlawful or lawful things to a carnal purpose Here is no gracious bent for they do not prefer the best things in their desires Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof 3. The fluency of Gifts These make Prayer the work of Invention and Memory The Tongue exciteth the fancy but the Heart hangeth off from God They that are Carnal may come behind in no Gift but the Affections do not keep pace with the Expressions These may personate Faith Hope and Love but they have not that real Inclination that Meekness and Humility which is necessary for the Addresses of a sinful Creature to God 4. Natural Fervency 1. They may be Instant and Earnest for temporal Blessings They have no more to do with God but only that he would deliver them from their troubles Ier. 2.27 In the time of their trouble they will say Arise and save us Exod. 10.17 Intreat the Lord your God that he may take away this Death only It is the temporal Inconvenience they mind more than the removal of Sin and they pray more to get ease of their trouble than repent of their Sins which procured them 2. If they pray for spiritual things 't is but a dictate of Conscience not a desire of the renewed Heart and such as is seconded with constant endeavours to obtain what we ask of God and submission to the means and terms upon which the suit may be granted 3. They soon grow weary and give over if they be not speedily relieved Isa. 58.3 Wherefore have we fasted say they and thou seest not c. Mal. 3.13 Your words have been stout against me saith the Lord yet ye say what have we spoken so much against thee 2 King 6.33 He said this evil is of the Lord what should I wait for the Lord any longer 4. And usually there is more of murmuring than of Prayer in their Addresses to God And that fervency which seemeth to be in them floweth not from Humility Love and Hope but from Pride Bitterness and Diffidence their Prayers are muddy full of Passions Doubts and Fears III. Vse To exhort us to find in our Hearts whatever Prayer we make to God 1. In Private Prayer Let us come as inclined by Love as encouraged by Faith and Hope 1. As inclined by Love So we ask of God all things in order to God We first pray to God for God and next for the Grace of the Redeemer and then for all other subordinate Blessings Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Whatever quiets us in the neglect of God or want of God is esteemed more than God 2. As encouraged by Faith and Hope 1 By Faith Believing the being and bountiful Nature of God Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And believing his many Promises which are Yea and Amen in Christ 2 Cor. 1.20 For all the Promises of God are in him Yea and in him Amen Believing his gracious Relation to those in Covenant with him Ioh. 20.17 I ascend to my Father and your Father and to my God and your God Mat. 6.32 Your Heavenly Father knoweth you have need of these things Luk. 12.32 Fear not little flock it is your Fathers good Pleasure to give you the Kingdom 2. By Hope which is a certain and desirous Expectation of the asked and promised Blessing None can come to God aright but those that hope to be the better for coming Christ has taught us How to pray and not to faint Luk. 18.1 Luk. 11.7 8.9 with 11.12 13. Gods not answering us is no call to us to give over but to go on still There is hope in waiting however matters go 'T is best to resolve to lye at Christs door rather than take our answer and go away Our Perseverance should shew how we are affected with our wants and how resolvedly we adhere unto and depend upon God tho' he seem not to pity us but to pursue us with his strokes 2. In Prayer with others If either God direct their Tongues to speak to our Case or in general requests suited to the Necessity of all Christians we must find it in our Hearts or else we are under a Distemper Prayer is nothing else but the language of Faith Love and Hope of Faith a believing of Gods Being and Bounty that he is willing and able to succour us of Love which directeth us to the prime Fountain of all the good we have and would have and to the end the Glory of God and regulateth all our choices by it and to those means which conduce to the enjoying of God and of Hope which is a desirous Expectation of the promised Blessing If we have a Holy Fervour a Confidence in the Power and Goodness of God a Sense of Need and Hope in his Mercy we cannot but find it in our Hearts Prayer is the language of an upright Heart feeling its own wants and craving a supply of God Prayer is a work of the inner man not lifting up the Voice but the Heart to God it is the yearning of the Spirit Rom. 8.26 The Spirit it self maketh Intercession in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings that cannot be uttered Hannah spake in her Heart only her Lips moved but her Voice was not heard 1 Sam. 1.13 The cry of the Lips doth not pierce the Clouds Eccles. 5.2 Be not rash with thy Mouth and let not thy Heart be hasty to utter any thing before God Have a care of raw tumultuary indigested thoughts a man should before hand meditate on his wants and the necessities of others that he may be affected with them Certainly Prayer must be gone about with Reverence Some rush upon Prayer prophanely others carelesly 1. Some Prophanely they go from their Pots to Prayer They let loose their Hearts eat and drink without Fear and Sobriety profane their Mouths with Light and unfruitful Speech and yet presently call to Prayer as if every frame of Spirit were fit for this work 2. Others Carelesly Prayer is gone about with little or no Reverence at all some talking some trifling some working some toying till the very instant of Prayer yea till he that prayeth in the Name of the rest be upon his Knees and hath begun the Prayer which is offered up to God in all their Names as
this mutual bond to precede that he and his creatures might come near to each other with the greatest familiarity and bind themselves to each other by reciprocal ingagements and consents II. That no Covenant can be made with God without the interposing of and respect unto a sacrifice 1. In the old Church when Israel entred into Covenant with God there were solemn sacrifices The manner you have described Exod. 24. from vers 4. to the 10 th And explained by the Apostle Heb. 9.19 20. When Moses had spoken every Precept unto all the People according to the Law he took the blood of Calves and of Goats with Water and scarlet Wool and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath enjoined unto you In this Action you may observe that after the writing of the Law Moses built an Altar under the Hill and twelve Pillars according to the Twelve Tribes of Israel Exod. 24.4 The Altar represented God the first and chief party in the Covenant And the twelve Pillars of stone represented the other confederate Party the People of Israel who were to come before the Lord as his obedient People Now both the parties were not only thereby dead representation or in Image and Figure but there were also lively Types of the Glory and Presence of the God of Israel for it is said vers 10. They saw the God of Israel and there was under his feet as it were a paved Work of a Sapphire Stone and as it were the Body of Heaven for clearness God was there in great Majesty to Solemnize the Covenant You know Heaven is his Throne and the Church his Foot-stool Therefore when the Church was desolate it is said Lam. 2.1 God remembred not his footstool in the day of his Anger On Israels part there were present Moses and Aaron and Nadab and Abihu and Seventy of the Elders of Israel and they were to worship afar off vers 1. To express their reverence to this great God who was to enter into Covenant with them Moses alone was to come up to Iehovah but the Elders went up but half way Moses went up unto the top of the Mount in a Dark Cloud as the Mediator and the People abode beneath at the foot of the Mount and the Elders went up but half way Well then the Covenant is propounded to the People Moses came and told the People all the words of the Lord and all the judgments And they make Answer All the words which the Lord hath said will we do vers 3. But before the full confirmation of his Covenant you read that Moses sent the Young men of the Children of Israel who offered Burnt-offerings and sacrificed Peace-offerings of Oxen unto the Lord v. 5. The Young men that is the first-born who had the right of Priest-hood before the Levites were chosen and taken instead of the first-born of Israel Numb 3.41 And by their Burnt-offerings and Peace-offerings it was declared that we cannot enter into Covenant with God without sacrifices These sacrifices did Figure the Death of Christ and the benefits thence accrueing to us There were Burnt-offerings to shew the means of their propitiation with God and Peace-offerings to shew their thankfulness for the peace and Salvation which by it they obtained The next thing in this Action was that Moses took half the blood and put it in basons and half the blood he sprinkled on the Altar vers 6. And then he took the Book of the Covenant and read in the Audience of the People and they said All that the Lord hath said will we do and be obedient vers 7. Then he took the rest of the blood and sprinkled it on the People He sprinkled it on the Altar to shew that God took upon him an obligation to bless And the reading of the Book of the Covenant in the Audience of the People sheweth That those that will enter into Covenant with God should understand their Duty and be ready to fullfil it Then he took the blood and sprinkled it on the People and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words vers 8. The blood sprinkled on the People may be meant of the twelve Pillars set up to represent the People They take an obligaâ—â—â—n to obey One Party is not bound and the other free but both bound to each other Thus the first Covenant was not dedicated without the blood of a sacrifice Well then God is the principal Party covenanting and binding himself to the People by his Promises And the People binding themselves to his precepts that they might avoid the penalty threatned and obtain the blessings promised And this Covenant was confirmed by blood and this blood sprinkled and so made inviolable There is but one circumstance more and that is Vers. 11. And upon the Nobles of the Children of Israel he laid not his hand also they saw God and did eat and drink That is these select and chosen men the Elders spoken of before were not hurt and affrighted by God and did feast in his presence in token of their reconciliation with him and joy in his grace This was the way of entrance by the Jewish Church all which are Mysterious and Typical God that otherwise driveth a sinner from him is made propitious to us that we need not be afâ—righted at his presence yea may hope for all good things from him yea we mâ—y feast chearfully in his presence 2. The Christian Church doth also make a covenant with him by sacrifice This will appâ—ar in three things 1. thaâ— Christs death hath the true notition and vertue of a sacrifice 2. That this sacrifice hath respect to the covenant of Grace 3. That our manner of entering into Covenant with God is by the same moral acts by which they were to be Conversant about a sacrifice 1. That Christ's Death hath the true Notion and full vertue of a Sacriâ—â—ce 1. The true notion Ephes. â— 2. He hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour His death is a mediatory sacrifice a propitiatory sacrifice for the expiation of the sins of his People In all the sacrifices of the Law there was shedding of blood without which was no remission of sins All were killed â—layed Some were burnt some rosted some fryed on coals some seethed in pots All which were but shadows of the painful sufferings of our Lord Christ which he indured for our sins Christ is the only true and real sacrifice wherein provoked justice doth rest satisfyed Christ in this sacrifice was the Priest who as God did offer up himself Heb. 9.14 Who through the eternal Spirit offered himself without spot to God As man he was the sacrifice Heb. 10.10 By which will we are Sanctified through the offering of the Body of Iesus Chrâ—st once for all We may add
also that he was the Altar whereupon this sacrifice was offered For as the Altar doth sanctifie the gift Matth. 23.11 So doth his Godhead add an infinite value to his sufferings Act. 20.28 Feed the Church of God which he hath purchased with his own blood 2. It hath the full vertue of a sacrifice For sacrifices had a three-fold respect To God to Sin and to Man God is pacified Sin expiated and Man delivered and freed All these concur in Christ. 1. As to God who in the Mystery of redemption is considered as the Supream and Universal Judge He is Pacifyed and Satisfied by the sacrifice of the Lord Jesus Christ as the party offended So he pittyed Man found out a ransom and sacrifice for our attonement As the Supream Law-giver and Judge of mankind so he is to receive the Ransom Sacrifice and Satisfaction or else to punish us as we have deserved For before this Supream Judge man standeth guilty and lyable to Death But Christ made his Soul an offering for sin Isai. 53.10 He undertook the penalty due to us for sin And therefore he is said to give himself for us as a Propitiation 1. John 2 2. And he is the propitiation for our sins And God intended him as such Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood 1 John 4.10 Herein is love not that we loved Goâ— but that he loved us and sent his Son to be the propitiation for our Sins Now propitiation implyeth his being pacifiâ—d and appeased so as to become propitious and merciful for ever to sinful man submitting to the to the terms of his Covenant 2. As to sin So he is said to expiate abolish and purge it Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of the Majesty on high As God would not be appeased without a Sacrifice or Satisfaction So sin could not be purged without bearing the Punishment When the Sacrifice was offered and made on the behalf of sinful man then was Sin purged or expiated or made removeable upon certain terms determined by God our Supream Judge and Law-giver The Blood of Christ hath done that which will remove the Guilt and Pollution of it when rightly applyed 3. As to the Sinner he is delivered and freed from Sin That is the sinning party making use of Gods Remedy is reconciled to God Col. 1.21 22. And you who were sometimes alienated and Enemies in your Mind by wicked works yet now hath he reconciled in the Body of his Flesh through Death The Sin is not reconciled to God but the Sinner is and being reconciled is pardoned Eph. 1.7 In whom we have Redemption through his Blood the Forgiveness of Sins And also sanctified Heb. 13.12 Wherefore Iesus that he might sanctifie the People with his own Blood suffered without the Gate That is there is enough done to sanctifie the Party and consecrate him to God Yea perfected Heb. 10.14 By one offering he hath perfected for ever them that are sanctified There needeth no other Sacrifice no other satisfaction for by this Sacrifice he hath obtained all things necessary to Salvation There needeth no more to satisfie Justice or to procure Salvation for his People in the way of a Sacrifice 2. That the New Covenant is made and confirmed by vertue of this Sacrifice and without it there is no Admission to the Grace of it 1. By it Christ is authorized to offer the terms and dispense the Benefits of it Heb. 13.20 The God of Peace that brought again from the dead the Lord Iesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant That Blood of the Everlasting Covenant hath a double reference there to the God of Peace which is the Title of God God's wrath was appeased and his Justice satisfied by the full recompence which was made for our offences through the Blood of the Covenant So he is the God of Peace And also to his bringing back Christ again from the dead as having done his work and satisfied to the uttermost farthing and so God investeth him with his Office as being the great Shepherd of the Sheep That is a Power of saving that which was lost or recovering the Poor stray Sheep out of the Power of the Wolf that they may be brought again into the Pasture and injoy the Priviledges of Gods flock 2. By this Sacrifice the Benefits of the New Covenant are sealed ratified and conveyed to us As is evident from the words of our Saviour in the Institution of the Lords Supper This Cup is the New Testament in my Blood which is shed for you Luk. 22.20 Or This is my Blood of the New Testament which is shed for many for the Remission of Sins Mat. 26.28 Wherefore we have the New Covenant the Blood confirming this New Covenant which is the Blood of Christ shed for the Remission of Sins as the principal Blessing of the New Covenant which promise had been in vain if Christs Blood had not been shed to satisfie Divine Justice So that this is the firm and immutable basis upon which this Covenant is fixed otherwise a Covenant between God and sinful man had not been stable So in other places Zach. 9.11 By the Blood of thy Covenant I have sent forth thy Prisoners out of the Pit in which is no water All our deliverance cometh by the Covenant and by the Blood of the Covenant not only as a promised but as a purchased Blessing It is by the Blood of the Covenant that we are pardoned by the Blood of the Covenant that we are sanctified by the Blood of the Covenant that we are perfected for ever 3. That our manner of entering or renewing Covenant with God is by the same Moral Acts by which they were conversant about the Sacrifices To understand this let us see what the Sacrifices did import 1. They were glasses to represent their Misery and the debt contracted by Sin And therefore the Apostle calleth them The hand-writing of Ordinances that was against us and was contrary to us Colos. 2.14 For by the killing of the beast it was testified that they deserved to dye themselves Their Sacrifices were a publick Testification of their Guilt an acknowledgment of the Debt rather than an Acquittance So Heb. 10.3 In those Sacrifices there is a remembrance again made of Sins every Year And that is the Reason why it is said Psal. 51.17 The Sacrifices of God are a broken Heart Every one that offered Sacrifice was in a broken-hearted manner to profess and acknowledge that he was worthy to die for his Sins And doth not the same Obligation lye upon us if we would make a Covenant with God by vertue of the great Sacrifice of Atonement offered to God for the whole Congregation of God's people Surely the curse of the Law bindeth us over to Eternal wrath And this must be assented unto and subscribed by every mans Conscience with
much brokenness of Heart Cold thoughts of Sin beget but cold thoughts of Christ For every mans value and esteem of the Remedy is according to his sense of the Misery If we are not deeply affected with our lost Condition Christ is of little use to us It is the câ—ntrite and broken Heart which doth most relish the Grace of the Redeemer 2. Sacrifices were figures of the Mercy of God and the Merit of Christ viz. of his Death and Obedience Heb. 9.13 14. If the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh how much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God So Heb. 10.5 6 7. Wherefore when he cometh into the World he saith Sacrifice and Offering thou wouldest not but a Body hast thou prepared me In burnt Offerings and Sacrifices for Sin thou hadst no Pleasure Then said I Lo I come to do thy Will O God So that the Sacrifices were to represent Christ to them without which they did little else than qualifie for legal Priviledges Therefore it behoved every one that would make Covenant with God to own the promised Messiah the Surety who died for Sin and the great Sacrifice of Atonement the Lord Jesus Christ. And is not this incumbent upon us who would make and renew Covenant with God What is required of us in the Eucharist but to bless God for all his Mercies especially the gift of his Son to die for us That which was promised and prefigured is now accomplished Surely the Death of Jesus Christ is the only true means of Redemption and Propitiation for Sin which must be acknowledged with all joy and thankfulness 3. They were Obligations to Duty and that worship and Obedience which we owe to God For a man by offering a â—east did in effect devote himself and all his Power and Strength to God The Worshipper was to Consecrate himself wholly to his Service So Rom. 12.1 I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice Holy and Acceptable to God which is your reasonable Service This was the Interpretation of the rites of the Law and the reasonable part of that Worship And are not we to give up our selves to God with a sincere firm Resolution of new Obedience Thus for our Humiliation the Sacrifices revealed our Misery for our Consolation they propounded the Remedy of Grace and in order to our Sanctification they taught us gratitude and new Obedience But their chief and first Relation was to Christ without whom our Misery had been in vain discovered and Holiness of Life to little purpose required for we have all from him I. Vse To press you to enter into Covenant with God especially being incouraged thereunto by the Atonement and Reconciliation made by Christ. You have no Benefit by it till you personally enter into the Bond of it It is true God being pacified by Christ offereth Pardon and Acceptance on the Conditions of the Gospel but we do not actually partake of the Benefit till we perform those Conditions Though the price be payed by Christ accepted by the Father yet we have not an actual Interest through our own default for not accepting Gods Covenant The Covenant of Nature lieth upon us whether we consent or no because that is a Law but this is a Priviledge and therefore we must man by man make out our Title and Claim What shall we do 1 Bless God for this Grace That when man had irreparably broken the first Covenant and fallen from his State of Life and all the World left under guilt and a curse Rom. 3.19 All the World is become guilty before God That God took occasion by this Misery to open a door of hope to us by Christ 2 Cor. 5.19 God was in Christ reconciling the World unto himself And hath set up a new Court of Righteousness and â—ife where Sinners may appear where Grace taketh the Tâ—rone and the Judge is Christ and the Rule of proceeding is the Gospel and upon Faith and sincere Obedience we may be accepted O let us run for refuge to this Court take Sanctuary at this Grace Heb. 6.18 Who have fled for refuge to lay hold upon the hope set before us The Lord standeth with Arms open to receive us if we will but acknowledge our Iniquities Ier. 3.13 Only acknowledge thine Iniquity that thou hast transgressed against the Lord thy God 1 John 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and cleanse us from all unrighteousness Judge and Condemn our selves for them 1 Cor. 11.31 If we would judge our selves we should not be judged With Penitent and Contrite Hearts the self-condemning Sinner is acquitted Luk. 18.13 14. The Publican standing afar off would not lift up so much as his Eyes to Heaven but smote on his Breast saying God be merciful to me a Sinner I tell you this man went down to his House justified rather than the other For every one that exalteth himself shall be abased and he that humbleth himself shall be exalted 2. Own Christ as the Son of God and the Redeemer of the World and the Fountain of your Life and Peace For till we own the Mediator of the Covenant we have not the Benefit of the Covenant Though his Blood be shed 't is not sprinkled on us Heb. 12.24 And to Iesus the Mediator of the New Covenant and to the Blood of sprinkling that speaketh better things than the Blood of Abel Nor can it be pleaded by us with any Comfort and Satisfaction Therefore you must own him Iohn 20.28 My Lord and my God At least prize and esteem him Phil. 3.8 I count all things but loss for the Excellency of the Knowledge of Christ Iesus my Lord. And use him to the ends for which God hath appointed him Iohn 1.16 Of his fulness have all we received and Grace for Grace And 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us Wisdom and Righteousness and Sancâ—ification and Redemption Let him be to you what God hath appointed him to be and do for you what God hath appointed him to do for Poor Sinners Micah 5.5 This man shall be the Peace that is in him alone will we seek it this is the Blood of the Covenant 3. Devote your selves to God to serve him and please him Isa. 44.5 One shall say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his hand unto the Lord and surname himself by the House of Israel And Ezek. 16.8 I entred into a Covenant with thee and thou becamest mine Now this must be done sincerely Not only with a Moral Sincerity not to dissemble but with a Supernatural Sincerity Deut. 5.29 O that there were such
you addicted to vain pleasures and not able to deny them 2. As it is an argument to confirm us in the certainty of the happiness of the world to come It were best to chuse the easiest life here if we did not believe eternity to live a life of pomp and ease The troubles and miseries of the Godly have been counted a sure argument to confirm it 1 Cor. 5.19 If in this life only we have hope in Christ we are of all men most miserable God would not make us miserable by our Duty And 2 Thes. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a manifest token of the righteous Iudgment of God If the consideration of Godly mens sufferings in this world be of moment to such an inference much more the sufferings of Christ who was not only a man good and innocent beyond example instructing the Souls curing the Bodies of so many men but also the Son of God His exaltation is a pledge of our happiness and his humiliation an argument he is gone there as our fore-runner Application to the Sacrament This Duty bindeth us both to the mediatory and moral consideration of Christs abasement 1. The Mediatory consideration of Christs abasement That we may grow in Faith and Love we remember the Death and sufferings of the Lord Jesus for the increase of Faith and Love 1. Faith Here is the foundation laid of all our happiness and deliverance from sin and misery Here is a merit and a price full enough to purchase all needful graces He became Poor that we might be Rich and not have a slender measure of grace John 1.16 Of his fulness we all receive and grace for grace He was emptied that we might be filled Ephes. 4.10 He that descended is the same also that ascended up far above all Heavens that he might fill all things And 1 Cor. 3. latter end All things are yours and ye are Christs and Christ is Gods John 10.10 I am come that they might have Life and that they might have it more abundantly Tit. 3.5 6. He saved us by the washing of Regeneration and Renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour What may we not Promise our selves from God made man made sin made a curse for us Surely a larger and plentiful measure of the gifts and graces of the Spirit 2. His great Love to lost Sinners For he made himself of no reputation for our sakes Such was the unconceivable Love of our Lord Jesus Christ to the Souls of men that he was willing to condescend to any condition for their good and Salvation Some will do a kindness so as themselves may not be the worse nor the poorer nor disgraced nor adventure the displeasure of others But Christ hath filled us by emptying himself taken our nature and was subject to misery out of Love to the Salvation of lost Sinners He did willingly lay aside his Glory which he had with the Father before the World was to suffer in his Humane nature the utmost of misery and grief which the malice of Men and Devils could inflict and which seemed good to the Father to order and appoint for a satisfaction to provoked Justice Quanto vilior tanto charior Bernard So much more vile as Christ was so much dearer should he be to us 2. Let us improve the moral consideration of Christs being a pattern and example to us We feed upon Christ that we may be like him Other food is assimilated and changed into our Substance but here we are changed into it We who give up our names to Christ must expect to injoy the fruits of his obedience in the same steps wherein he walked before us If we can contemn the World be content to be of no reputation that we may glorifie God and finally save our souls then are we like Christ. We come to arm our selves with the same mind which was in Jesus to get above the the hopes and fears pains and pleasures honours and profits of the present World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing in this World should be great to us These things are transitory soon conveyed out of sight the basest and vilest of men are capable of them the most generous are above them Therefore we should be weaning our hearts more and more from this World and drawing them off to another World for we profess our selves to be followers of a poor Saviour A Sermon on 1 Cor. Viii. 3 If any Man Love God the same is known of him THE Apostle is reasoning in the context against them that abused the knowledge of their Liberty by Christ to the offence and scandal of others and sheweth that we ought to joyn Charity with our Knowledge of God His Arguments are three 1. Bare knowledge without Charity is windy and pussing The flesh may serve it self even of the knowledge of Divine Mysteries as it giveth men occasion to be proud and despise others Knowledge puffeth up but Charity edifieth vers 1. 2. That it is not knowledge unless it be joyned with love Otherwise it is only a talking after others by rote not the effect of Divine Illumination vers 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know For the Spirit of Light and Life is also a Spirit of Love Bare knowledge sufficeth where the matter requireth no more But Christianity is a practical effective knowledge tending to make us good rather than learned And therefore the profit of our knowledge is lost it is as no knowledge unless it produce Love God never intended a Religion to try the sharpness of mens wits but to draw their hearts to himself As God can neither be Loved Obeyed nor Trusted without knowledge for without knowledge the heart is not good So knowledge is not knowledge unless we know him so as to love him John 4.10 If thou knewest the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee living Water Know him so as to trust in him Psal. 9.10 They that know thy name will put their trust in thee Know him so as to please him and serve him 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the Truth is not in him 3. God knoweth such as rightly know him with a knowledge joyned with Love He knoweth them that is doth acknowledge them for his Faithful Servants as will be demonstrated by the effects So in the Text If any man love God the same is known of him But in this Argument the Apostle seemeth to forget his purpose and to alter the terms of the dispute in hand for instead of Charity towards our neighbour he puts in Love to God and instead of our Knowledge of God he puts in Gods Knowledge of us and so seemeth to be carried besides his purpose I. Answer No such matter
commanded to use these means in order to our recovery should lye at the pool and wait for Mercy If we refuse the helps and the means our condemnation is just we even pass it upon our selves Act. 13.46 Since ye put away the Word of God from you ye judge your selves unworthy of everlasting life and become uncapable and unworthy of any benefit by the Gospel The giving of these manifold helps and means on Gods part sheweth a great hopefulness of success and such as may incourage us chearfully to perform our duty and carry it through with the expectation of a blessing But the refusal of these helps and means on our part sheweth we are untractable and disobedient and perish by our own obstinacy 7. Because common mercies are our ruine and our table a snare and our welfare a trap and the ease and prosperity of Fools slayeth them Prov. 1.32 Therefore God warneth us of the danger of the abuse of these mercies telleth us of the corruption that is in the World through Lust commandeth us and intreateth us to use them better and to remember him who giveth us comfortably and richly to injoy these things 1 Tim. 6.17 18. Sometimes taketh them out of our hands as a Father would do a sharp Knife out of the Hands of a Child Prayeth us that we will not love a perishing World and forsake our own Mercies that we will noâ— hazard eternal things for trifles And after all these warnings who is to blame 8. God doth not presently give over dealing with the despâ—sers of his Grace or those that reject or neglect his blessed offers but doth defer punishment draw out his patience towards them to the fullest length He yet tarrieth longer to see if yet they will be in a better mind 1 Pet. 3.10 The long-suffering of God waited in the days of Noah If after all this we be disobedient and incorrigible what place is fit for us but the Prison of Hell Vse 1. It sheweth how cross to Gods design they act who delay Repentance because God delayeth Vengeance Eccles. 8.11 Because sentence against an evil work is not speedily executed therefore the Heart of the Sons of Men is fully set in them to do evil Men are apt to do so partly because they measure things by present sense If it be not ill with them for the present they think to morrow shall be as yesterday Partly because they think they shall have time enough to Repent at last and so can be contented that God be longer dishonoured provided that they at length may Repent and be saved though God delayeth that you may take the season not let it slip Partly because they abuse Gods Patience to Atheism Either denying Providence saying The Lord will not do good neither will he do Evil Zeph. 1.12 As if God had forgotten the care of the World Or else think that God approveth their sin because they continue in health peace and prosperity Psal. 50.21 These things hast thou done and I kept silence Thou thoughtest c. and so grow sensual and secure and their Hearts more hard and impenitent because God spareth them This is to turn the Grace of God into wantonness and to treasure up wrath Rom. 2.5 But though God bear long he will not bear always The Chimney long foul and not swept taketh fire at length Psal. 68.21 But he will wound the Head of his Enemies and the Hairy Scalp of every one that goeth on in sin Forbearance is not remission Sentence is past Iohn 3.18 He that believes not is condemned already though not executed Eccles. 8.11 Because Sentence is not speedily executed c. God may give sinners a long day but reckoneth with them at last Rom. 9.22 What if God willing to shew his Wrath and to make his power known endured â—ith much long-suffering the Vessels of Wrath fitted to Destruction There suffering â—ong suffering and much long-suffering yet all this while fitted for destruction When you have but a little space given you will you frolick it away in sins and carnal pleasures God is bending his Bow whetting his Sword if they turn not He is angry with the wicked every day Psal 7.11 12. And at length his anger will break out if they turn not Vse 2. What reason all of us have to bless God for his forbearance and long-suffering and to acknowledge it as a great Mercy For his long-suffering tendeth to Repentance either the beginning or the perfecting of it Now this mercy is the more inhanced when we consider 1. What we have done against God A good Man cannot tell how often he offendeth Psal. 19.12 Who can understand his errors Psal. 40.12 Innumerable evils have compassed me about they are more than the hairs of my Head Gods People have cause to wonder at his patience as well as others 2. What is the desert of sin in the general Rom. 6.23 The Wages of Sin is Death 3. The instances of those who have been taken away in their sins Zimri and Cosbi unloaded their Lives and their Lusts together Lots Wife in her looking back was turn'd into a Pillar of Salt Luke 17.32 Remember Lot 's Wife A lasting Monument of Rebellion against God Gehazi blasted with Leprosie Corah Dathan and Abiram the Earth swallowed them 4 With how much ease God can do the like to you 1 Sam. 24.19 If a Man find his Enemy will he let him go well away when he has a fair opportunity to satisfie his wrath God can easily do this Iob 6.9 That he would loose his Hand and cut me off With one beck of his Will he can turn us into our first nothing 5. With how much Justice and Honour he might have taken us away long since and have shut us up in Chains of Darkness for a Monument to the careless World Sometimes God maketh instances in every Table Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the truth in unrighteousness In every Law both by way of omission and commission Why might not I have served for one of these instances 6. How many Mercies have been vouchsafed to you in the time of Gods long suffering The mercies of daily Providence Psal 68.19 Who loadeth us daily with his benefits Especially deliverances out of imminent dangers when you were snatched as a braâ—d out of the burning Amos 4 11. And preserved in a general destruction Lam. 3.22 It is the Lâ—â—ds mercies that we are not consumed because his compassions fail not Or when some disease hath been upon you that you thought you should have gone down to the Câ—â—mberâ— of Death Psal. 78.38 He being â—ull of compassion forgave their iniquity and destroyed them not that is He respited his vengeance It is a kind of a pardon when God remitteth some measure of the deserved punishment so far as any part of the punishment is remitted so far is the same pardoned Sometimes God seemeth to put the
Verse 8th The word is nigh thee even in thy Mouth and in thy Heart It 's in the Mouth to know it and speak of it it 's in the Heart as written there by the Spirit that we may do the duty it requireth of us with ease and sweetness 'T is in thy Mouth to Confess and in thy Heart to Believe and Practise VVhen the New Covenant is spoken of as opposite to the Covenant made with them when they came out of Egypt it is said sometimes to be put into the Mouth and sometimes in the Heart The words are Isa. 59.21 As for me This is my Covenant with them saith the Lord My Spirit that is upon thee and my VVords which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy seed nor out of the Mouth of thy seed's seed saith the Lord from henceforth and for ever Meaning thereby That his Spirit and Word shall continue with them as a Church to direct them in all necessary things This for the Mouth Now for the Heart see another Promise Jer. 31.33 And this shall be the Covenant that I will make with the House of Israel I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Well then The Excellency of the Gospel-dispensation is set forth by Two things 1. It 's more easie to be known and understood and carried in the Memory for the Word is nigh thee even in thy Mouth The drift of Moses his Speech tendeth to shew that they should have a New Covenant the Tenour of which was known and easie to be expressed by all those who were acquainted with it 2. It 's more easie to be practised 'T is not in our Mouths onely but in our Hearts which are inclined by the Holy Spirit to obey it so that the New Creature may undertake the duty it requireth of us by the assistance of God and do it sincerely though not exactly Secondly The sense of what it saith 't is explained and exemplified 1. Explained Verse 8. This is the word which we preach namely the Doctrine of Repentance and Remission of sins by Jesus Christ. 2. Exemplified Verse 9th That if thou shalt confess with thy Mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Confession with the Mouth there answers to the Word is in thy Mouth believe with thine heart that implieth Faith And Christ's being raised from the Dead is instanced in rather than any other Article of Faith because that proveth all the rest and is the great evidence of the truth of Christianity Doctrine That the way of acceptance with God or obtaining Salvation is so clearly stated in the Gospel that we need not be in doubtful suspence or seek out another Religion wherein to find it or other satisfaction than God hath given us in his Word The sense of this Point I shall give you in these Propositions First That it is the weightiest matter in the VVorld to know how to be accepted with God as to pardon and life Man being a guilty Creature needeth pardon and the Soul dying not with the Body we desire to know the way of life or what shall become of us when this frail life is at an end Certain it is that we are haunted with guilty fears for we are through the fear of death all our life-time subject to bondage Heb. 2.15 There are some troubles of Mind in all of us about our acceptance with God not always felt indeed but soon awakened Trembling Souls who know what God is and what themselves are and are conscious to former guilt and present unworthiness cannot easily settle in a confidence of God's Mercy to them especially when they come to die The fear of death raised our trouble before but when death cometh indeed these stings are increased 1 Cor. 15.56 The Sting of Death is sin and these stings of Conscience are justified by the highest reason which is the Law of God not occasioned by our melancholy conceits only It 's an Amazing consideration to us to think of entering into an unknown World and to stand before the righteous bar of an impartial Judge That it is very hard to undergo death with a steady confidence and to incourage our fearful and doubtful Minds to lanch out into Eternity common experience verifieth I pray consider Christians that our present condition is a state of darkness and fear and these fears are caused by sin and justified by the Law of God and revived by death and the thoughts of the other World And therefore there is not a weightier business than to establish our fearful and doubtful Minds in Peace that we may comfortably wait for the Mercy of God unto Eternal Life Secondly That is the best Religion which doth most provide for this Peace and Rest of Soul So that if a man were at liberty to choose and were consulting what Religion he should choose this Consideration must guide him where he can find true Peace and Rest for his Anxious Soul So the Prophet directeth them Ier. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and you shall find rest for your Souls And by this Argument Christ inviteth us to himself Mat. 11.28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoak upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls And the Apostle commendeth the Gospel upon this account Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus It is easie to lull Conscience asleep for a while either 1. By Carnal Pleasures Prov. 9.17 Stolen Waters are sweet and Bread eaten in secret is pleasant For a while they seem so but the vertue of that Opium is soon spent Or 2. By a false Religion but within a while we shall soon find that is so far from being our cure that it is a great part of our disease no false Religion is consistent with right Thoughts of God Therefore the Woman of Samaria assoon as she began to have an awakened Conscience enquires after the true Religion Iohn 4.20 Our Fathers worshipped in this Mountain and ye say in Jerusalem is the place where men ought to worship An awakened Conscience will be careful to lay the ground-work of Religion sure A false way of Religion always breedeth scruples and is accompanied with no sound Peace Or 3. In the superficial observances of a true Religion Mat. 19.20 All these things have I kept from my Youth up what lack I yet A false Righteousness will not give true quietness to the Conscience there is something lacking and the Soul sits uneasie Therefore nothing but coming under the Power of the
best known by those eternal Torments which are appointed for the punishment thereof Present punishments do somewhat discover it Now know that it is an evil thing and a bitter that thou hast forsaken the Lord thy God Ier. 2.19 Briars and Thorns and sensible smart will teach us that which bare contemplation doth not But if the Temporal punishment maketh us know What an evil thing and a bitter it is What will Eternal do Go ask the Damned in Hell whether it be a light thing to Sin against God Mark 9.44 Where their Worm dieth not and the Fire is not quenched Here is the great aggravation of Sin that for Temporal Trifles they have lost Eternal Joys and run the hazard of Eternal Pains for the ease mirth and pleasure of a Moment And then for things evil in opinion it sheweth how falsely we are deluded As Afflictions Sufferings and Losses for Christ Death c. It much concerneth us to have a true notion of these things For Afflictions It sheweth that they are not so bad as the World taketh them to be They are tedious for the present but 't is but for a season 1 Pet. 1.6 Wherein ye greatly rejoice though now for a season if need be ye are in heaviness through manifold Temptations All things are lessened by having eternity in our minds the delights of the World and the sorrows of the World 1 Cor. 7.29 Since the World passeth away and the fashion thereof we should rejoice as if we rejoyced not mourn as if we mourned not the good and evil will be soon over We cry out How long but 't is not for ever 'T is grievous but 't is not Eternal 't is not Hell yea they may be good Psal. 119.71 It is good for me that I have been Afflicted that I might learn thy statutes All things are good as they help on a blessed eternity so Afflictions may be good that part of the World that is led by sense will never endure this but that part which is led by Faith will easily assent to it the World that is led by sense say to a Covetous Man that the loss of an Estate is good to a Worldly Rich Man that Poverty is good to an Ambitious Man that it is good to be despised and contemned to Voluptuous Man that it is good to be in Pain to Afflict the Body for the good of the Soul they will never believe you But go to them that measure all things by Eternity and they will tell you that Poverty maketh way for the true Riches Mourning for the true Glory Want for fulness of Pleasure at Gods Right Hand That misery mortifieth sin 1 Cor. 11.32 When we are judged we are chastned of the Lord that we should not be condemned with the World Sufferings for Christ If we win Eternity with the loss of all the World we are no losers For the World passeth away and the Lusts thereof but he that doth the Will of God abideth for ever 1 Iohn 2.17 But on the contrary 't is a sorry bargain to lose Eternity for the injoyment of all the World Mat. 16.26 For what is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul And then Death the King of Terrors yet 't is not feared by a Christian because it is an entrance into Eternal Life when he dieth then shall he live Iohn 11.25 26. I am the Resurrection and the Life he that believeth in me though he were dead yet shall be live and whosoever liveth and believeth in me shall never die Believest thou this If we have a sense of this why should we be troubled to be uncloathed that we may be cloathed upon with Immortality and Glory It separateth us from our Worldly Friends and Benefits but bringeth us to God with whom we shall abide for ever it puts an end to time that we may enter into Eternity so that death is ours 1 Cor. 3.22 A Friend not an Enemy It maketh an end of Sin and Sorrow to make way for Blessedness and Glory For things Good Good seeming or Good real Good seeming There are many things which the vain deceived World doteth upon which are impertinencies to our great end As Foolish Sports and Recreations Eccles. 2.2 I said of Laughter It is Mad and of Mirth What doth it There are other things which are meer inconsistencies As many evils which we commit for a little Temporal happiness Then real good things Duties Ordinances Graces Christ the Favour of God We know how to value these things by looking to Eternity The good things of this World are not valuable only upon a natural account but as they are helps to Heaven If they be diversions from eternity they are the worst things that can befal us to be condemned to this kind of felicity is a part of Gods Curse Ier. 17.13 They that forsake thee shall be written in the Earth On the contrary to have our names written in Heaven is a great Blessing Luke 10.20 Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your names are written in Heaven It is better to injoy a little as an help to Heaven than a great deal as an hindrance to it oh Blessed is the Man that taketh no farther content in the comforts of this life than they may further his Soul to Eternity If an Estate increase upon you 't is most valuable as you may be rich in good works and take hold of Eternal Life 1 Tim. 6.18 When your Hearts rest in them without subordination to Eternal things your estate becometh a Snare whatever the Heart is set upon if it be not in order to this end and scope 't is cursed to thee The Spiritual Blessing of all our natural comforts is in order to this last end But then for Duties time spent with God in order to Eternity is the best part of your lives Acts 26.7 When we are imployed in the World we make provision but for a few Months or Days it may be Hours But in converse with God you lay up for everlasting the Throne of Grace will be the more sweet because 't is the Porch of Heaven Ordinances and publick means of Grace A Child of God valueth them more than the greatest Worldly advantages Psal. 84.12 One day in thy Courts is better than a Thousand I had rather be a Door-Keeper in the House of my God than to dwell in the Tents of Wickedness But why Because there is trading for Eternity there he gets a prospect into Heaven and heareth news of his Long-home And then Graces they are glorious things because they are the seed and earnest of eternal glory 'T is called Immortal Seed 1 Pet. 1.23 When this state is begun it cannot be dissolved and it is called the Earnest of the Spirit Graces as well as comforts are his Earnest By all these things the Holy
they subsist after Life and have a Being is their firm Perswasion And therefore are wont to assign to the dead part of the goods which they possessed And Acosta telleth us that in Peru they are wont to kill some of their Slaves to attend the dead in the World to come Thus in a manner all Nations have received this Tradition from hand to hand from their Ancestors and the nearer to the first Original of Mankind the more clear and pressing hath been the conceit hereof Lapse of time which decayeth all things hath not been able to deface it out of the Minds of Men who though they have been gradually depraved and degenerated according to the distance by which they have been removed from their first Originals yet they could never blot out the sense of an Estate after this Life An universal Tradition is some Argument when there can be no solid and indubitable Reasons brought to convince it of falsity Now such is this spread throughout the Universe and with extream forwardness received of all Nations and hath born up against all the encounters of Time and constantly maintained it self in the midst of so many Revolutions of Humane Affairs by which many other things were lost 2. All men have believed that there is a God and very few doubted but that He is a Rewarder of Virtue and Punisher of Vice Now neither the one nor the other is fully accomplished in this World even in the Judgment of those who have no great Knowledge of the Nature of Sin nor what Punishment is competent thereunto Therefore there must be some state after this Life in which this retributive Justice of punishing the Bad and rewarding the Good shall be manifested For here Providence seemeth to be darkned and the World is offended with the Calamities of the Good and Prosperity of the Wicked 1 Cor. 15.19 If in this Life only we have Hope in Christ Iesus we are of all men most miserable 3. If there be an end of man when he dieth Why is man afraid of Torments after Death Heb. 2.15 Deliver them who through fear of Death were all their Life-time subject to bondage Men fear Deaâ—h not as a natural Evil as it terminateth our present Comforts but as a Penal Evil as it is an Entrance to unknown Sorrows 1 Cor. 15.56 The Sting of Death is Sin and the Strength of Sin is the Law What 's the Reason of these stings of Conscience which are never so sensible and quick as when they approach near Death or behold themselves in some imminent danger What are these but presaging fears which anticipate miseries after this life If there were an utter end of men these troubles should in Reason then vanish But this is the Time when these Alarums are redoubled and those Tempests increase their Violence 2. The Light of Christâ—anity doth much more discover it That 's properly a Doctrine of things unseen That telleth us of a Prison where are the Spirits of Wicked men 1 Pet. 3.19 Of a Palace or Mansions in our Fathers House where are the Spirits of Just men made perfect Heb. 12.23 On the one hand it telleth us of a Worm that never dieth of a Fire that shall never be quenched Mark 9.44 On the other side of Joys that are at the right hand of God for evermore Psal. 16.11 That Christ died to free us from the wrath to come 1 Thess. â— 10 And purchased Heaven for us 1 Thess. 5.10 And is gone to Heaven to seise upon it in our Name Iohn 14.2 3. Having first left a sure Promise of Eternal Life to all that believe in him 1 Iohn 2.25 Which â—romise was outwardly confirmed by divers Miracles accompanying them that went abroad to make this offer in his Name Heb. 2.3 4. Inwarâ—ly in the Hearts of his People by giving them the first fruits of this Everlasting Estate in their Union with himself Col. 1.27 And the Joys of his Spirit which are therefore said to be full of Glory 1 Pet. 1.8 These are Truths interweaved throughout the whole Body of Christianity Now discourse but with your selves 1. Parâ—ly concerning the thing it self Partly 2. Concerning the certainty of your Hope 1. Concerning the certainty of the thing it self Is the whole Scripture false The Gospel a Fable Are all the Oracles of the Prophets the Doctrine of Christ his Miracles Resurrection Ascension but a Dream Were they all deceived that followed Christ upon these Hopes That took such pains in subduing the Flesh And hazarding their Interests freely upon the Hopes of another World Are the wisest sort of men the World ever saw Fools All the Ordinances of Christ a customary Superstition Is Grace a Fancy The Joys of the Spirit Delusions or phantastical Impressions These rejoicings and foretasts of the Children of God a meer Deceit and Imposture Surely it cannot be that all this Solemnity should be used to establish a vain Conceit 2. Excite and work up your own Faith and Hope Is there not a state of Blessedness reserved for me in the Heavens Invisible and Glorious things which I am bound to seek after Thou hast not Possession but thou hast the Grant the Deed of Gift sealed thou hast the Conveyance to shew Gods own Word and Promise to assure thee Yea 't is not nudum pactum God hath given thee the Earnest of a greater summ 2 Cor. 1.22 Who hath also sealed us and given the Earnest of the Spirit in our Hearts What should I do then but look for it long for it and earnestly seek after it Use II. Is for Reproof 1. To the Incredulous and Unbelieving to whom all Invisible Things seem a Fancy Scoffing Atheists they will not believe there is an Heaven or an Hell till they see them In the face of the Visible Church there may be such and in the latter times there shall be many such 2 Pet. 3.4 But in Hell there are none such because then matters of Faith are matters of feeling and to their bitter cost they find the Truth of what they doubted of To these I shall say God hath always tried his People and distinguished them from others by respect to things not seen Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith By this he condemned the World at his costly Industry and care to frame an Ark but whilest he provided for his safety they perished in their Sins Must every thing be seen before we fear it or hope for it Why then do men provide for time to come so long before hand Why for Old-Age in Youth Why for Winter in Summer As the Industry of the Ant is recommended for our Imitation Prov. 6.6 7 8. Go to the Ant thou Sluggard consider her ways and be wise Which having no Guide Overseer or Ruler provideth her Meat in
and are helped by them Yea the Courts of God are such a kindly soil that they bring forth fruit in old age so moistned by the dews of Heaven and Fountain of the Gardens which is the Spirit The decay of the outward Man shall not hinder the renewing of the inward Man but the last Work 's better than the first Their Bodies when ruinous are yet the Temples of the Holy Ghost then are they kept fresh and lively and shall have great delight in God and be fertile to the last So Prov. 10.29 The way of the Lord is strength to the upright A Man that is sincere and upright with God the more he walketh with God the more incouragement he hath more peace of Conscience more freedom from Sin greater readiness and ability for God's Service there is a Power that increaseth with every Duty as the more a Man swimmeth or writeth or playeth on an Instrument the facility is increased Many are ready to faint and think they shall never hold out in the midst of the difficulties they meet with in the valley of Baca but every new difficulty bringeth new strength with it these promises serve to incourage us to continue with patience in well-doing there shall constantly be a renewed supply of Grace and Strength 2. It is their Duty to go on from Strength to Strength That as a River the further it runneth the broader and deeper it groweth it doth not lose but get by a further accession of Waters the Fountain is small as to the head and first Rise in comparison of the Stream So a Christian is to go on from one degree of Righteousness unto another and still grow stronger in the Graces of the Spirit Ioh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life And abound more in all Holy Actions Paul's instance Phil. 3.13 14. Forgetting the things that are behind and reaching forth to the things that are before I press towards the mark for the prize of the high calling of God in Christ Iesus As a Runner in a Race doth not say there is so much of the way already past now I may slacken my pace but there is so much yet to come and therefore run still So a Christian says there are so many Sins to be mortified so many Graces to be attained such difficulties to be incounter'd still I must hold on my course or else I shall come short of the Goale Reasons why we must go on I. That we may recover what we have lost We have lost in Adam compleat and perfect Innocency and surely we should not cease till it be made up in Christ He is more able to Save than Adam to Destroy Rom. 5.17 For if by one man's offence death reigned by one much more they which receive abundance of Grace and of the gift of righteousness shall reign in life by one Iesus Christ. Adam was a publick Person by Institution Christ was not only Instituted but had an Intrinsick value he was God-man 2. To preserve what we have If we do not grow better we grow worse Heb. 6.1 Let us go on to perfection and then presently he treateth of Apostacy vers 4. c. So 2 Peter 3.17 18. Seeing ye know these things before beware lest ye also being led away with the errour of the Wicked fall from your own stedfastness But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. We cannot keep that which we have received if we do not labour to increase it Matth. 25.29 Unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath They that row against the Stream or he that goeth up a Sandy Hill if they do not go forward they go backward We are either Ascending or Descending continually in motion When a Tree leaveth off to grow it decayeth Man goeth backward in his Estate if he have constant Expences and no gettings If we would maintain that measure of Grace which we have we must go forward 3. That we may attain to what is promised God hath promised absolute holiness 1 Thess. 5.23 24. The very God of peace Sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. Faithful is he that calleth you who will also do it When he had prayed he groundeth his confidence on God's faithfulness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinklke or any such thing but that it should be holy and without blemish Christ died to bring us to a state of perfection and being told so we expect it We do not put off all our filthy Garments at once but there is a body of Sin cleaveth to the best and therefore this work is done by degrees So Col. 1.22 To present you holy and unblameable and unreprovable in his sight Jude 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory c. This work is undertaken by Christ and he is to carry it on from one degree to another till it be compleated at death These Expressions would be in vain if there were not a going on from strength to strength and a constant increase Corn doth not grow in the Barn but in the Field 4. That we may perform what is required The Law of God is perfect and alloweth no Sin or Sinful weakness therefore we should allow none The perfection of the Law is so far still in force 1. as that we should be ashamed of our defects in holiness and mourn over them Rom. 7.14 The Law is Spiritual but I am Carnal sold under Sin Alas poor Captive I cannot do what I would 2. We should be unsatisfied with our present measure of Holiness and still be longing and striving after more Phil. 3.12 Not as though I had already attained either were already perfect but I follow after it that I may apprehend that for which I am apprehended of Christ Iesus The perfection of the Law is of this use that we may be kept humble and aspire after further growth and make further progress every day Perfection in holiness is not attainable in this Life yet we are to aim at no less Christ took hold of us in effectual calling for this end and we are not sincere with God if it be not so 5. That we may answer the Patterns set before us The Saints in Scripture are all set forth for an Example Abraham in Faith 4 Rom. 20. Iob in Patience Iames 5.11 Timothy in Sobriety Paul in Zeal and Diligence We are to take the Prophets for an Example And Paul biddeth us follow him as he followed Christ 1 Cor.
toward thee for all that thou hast done Our Faith a thankful acceptance of Christ and all his Benefits our Obedience a thankful Obedience not out of fear of Hell but Gratitude all our Duties but the thankful Returns of Christ's Redeemed ones for the great Love he hath shewed to us So for all works of Charity our giving anâ— imitation of Christ who loved us and gave himself for us 2 Cor. 8.9 Tho' he was rich yet for your sakes became poor that ye through his power might become rich Forgiving so it is said Eph. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you Our works of Piety Worshipping God Love should bring us into his Presence and his Mercies to us in Christ should be continual matter of Praise and Thanksgiving Our Preaching Love to God should sweeten the labours of it Oh had we a deeper sense of this great Love that provided such a remedy for us we would feel the constraining influence of it in every thing that our hand findeth to do for God! 2. The next thing is the outward occasion or procuring Cause which is our Misery by reason of Sin He came to propitiate God offended by Man's Sin Sin was the cause of Enmity between God and Man and did set us at such an infinite distance from him that our peace could be made no other way but by Christ's making his Soul an offering for Sin Isai. 53.10 and becoming a curse for us Gal. 3.13 Therefore when we remember the Agonies and Death of Christ we should remember the odiousness of Sin To make light of Sin is to make light of the sufferings of Christ. The Scripture often shews the greatness of Sin by the greatness of the price that was given to redeem us from it 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation but with the precious blood of Christ. And this both in order to Caution and Humiliation Caution ver 17. pass the time of your sojourning here in fear And Humiliation Zach. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication and they shall look on Him whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first born Before God would be propitious to Sinners the Son of God must be made Man and suffer and dye to expiate our offences Well then Is Sin nothing that sowed the Seeds of that woful Discord between God and us that he will have no communion with us till the Blood of Christ be shed to purge us from our Sins Generally we have slight and superficial apprehensions of Sin therefore we are not much troubled for what is past nor careful to avoid it for the time to come Ye are not deeply affected with what our Mediator hath done to deliver us from it Oh Christians Without these bitter Herbs due thoughts of Sin Christ our Passover will not relish with us Do but consider what you conceive of wrongs done to you how they provoke and stir your passions so that there is much ado to get you pacified What hainousness must there be in your offences against God both as to the quality of their nature and their multiplicity both as to number and kind It is true God is free from passion and is not troubled as your Spirits are But such is the provoking nature of Sin that it cryeth for Vengeance and bringeth you under the dreadful Sentence of Divine wrath which would fall upon you with all its weight if Christ had not interposed and catched the Blow In short the Sinner is in a dreadful and damnable condition by reason of Sin but Christ bore our Sins in his own Body on the Tree which should increase our Thankfulness for woe be to us if we bear our own Sin and heighten our Repentance that we may not provoke God for the future For you see satisfaction cannot be easily made for the injury of Sin The ignorance of God's Majesty and Holiness hath tempted the World to fancy some lesser expiations of Sin and satisfaction to God by sacrifices of Beasts or Penances or such a number of Prayers or costly Alms But the Gospel teacheth us there is no purgation of Sin but only by the death of Jesus Christ. 3. The effects and fruits are Pardon and Life I. Pardon For God's Justice being satisfied by Christ he hath granted a new Covenant wherein Pardon is assured to the penitent Believer We are told in what way and method Sin is pardoned upon the account of Christ's death If we in a broken-hearted manner confess it before God 1 Ioh 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness So Luke 24.47 And that repentance and remission of sins should be preached in his name among all nations Now this is no small mercy to have sin pardon'd II. The other benefit is Life begun in us by the Spirit and perfected in Heaven Consider it as begun in us by the Spirit in Regeneration We have have it by virtue of Christ's death Tit. 3.5 6. Not by works of righteousness which we have done but according to his Mercy he saved us by the washing of regeneration and renewing of the Holy Ghost whicsh he shed on us abundantly through Iesus Christ our Lord. Or as perfected in Heaven it is still the fruit of Christ's death Heb. 5.9 Being made perfect he became the Author of Eternal Salvation to all them that obey him Now these benefits should be considered by us because they are the matter of our Faith and Trust. As God's Love calleth for Thankfulness and the hainousness of Sin for Repentance so the benefits of Christ's death for Faith and Affiance God solemnly reacheth out to us the benefits contained in the promises of the Gospel as by a Deed and Instrument and we by Faith accept them and by Affiance depend on God for the performance of them In short that Christ may give us the Favour and Image of God and all the consequent priviledges free access to God for the present and the full fruition of him in Bliss and Glory for the future Thus for the Object Secondly The Act is Annunciation or Shewing forth This may be considered with respect to the parties to whom we annunciate it Or with respect to the Properties or manner how it is to be annunciated 1. With respect to the Parties We annunciate and shew forth Christ's death with respect to our selves that we may anew believe and exercise our Faith With respect to others that we may solemnly profess this Faith in the Crucified Saviour with a kind of Glorying and rejoycing With respect to God that we may plead the merit of his Sacrifice with Humility and Affiance I. With
certainly than others who are not of such a light and unsettled Mind It is said Zech. 12.10 They shall look upon him whom they have pierced Which implieth a steady consideration otherwise we are in danger to go as we came There is not that lively Commemoration of Christ. You come full of other Cares Desires and Delights and therefore return empty of all solid and true Refreshment 2. It must be Applicative Gal. 2.20 He loved me and gave himself for me This great Love which God hath manifested in Christ is not only sounded in our Ears and represented to our Eyes but is brought home to us and shed abroad in our hearts by the Holy Ghost given to us Rom. 5.5 The Spirit accompanieth Christ's Institutions and the diligent serious hungry Soul is not left destitute Christ and his Benefits are no where so particularly offered applied and sealed to us as in this Duty Christ's Messengers offer him to us in particular with a Charge and Command that we should receive him take and eat for our own Comfort and Use. What is particularly applied to us and made ours as Food that is turned into our Substance should awaken in us greater Thoughts and Care about our own Interest 3. Practical The Effects must more sensibly appear Two ways is that done 1. When we are made Partakers of his Benefits when we are justified and sanctified Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Annunciation inferreth this Then it is Practical when it assureth our Confidence Rom. 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things And we are incouraged to wait for the accomplishing of these ends and instating us in these Priviledges 2. When we express more likeness to Christ in dying to Sin and to the World or suffering for Righteousness Dying to Sin and the World Gal. 2.20 I am crucified with Christ. Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts Or suffering for Righteousness Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death For as Christ came to destroy the Desires of the Carnal Life so to wean us from the Interests of the Animal Life Sacraments bind us to this Matth. 20.22 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 II. Confirmation or Reasons why the Lord's Supper is a Commemoration of Christ's Death 1. To supply the room of his Bodily Presence 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And in the Text Ye shew forth the Lord's death till he come Christ is not bodily present in the Church till the last Judgment And we are to continue this holy Festival till the time that we shall have no need of these Memorials because then he cometh in Person 2. It is a lively Objective Means to affect our Hearts Both in regard of what is represented Christ is as it were evidently set forth Crucified before our Eyes Gal. 3.1 And also in regard of what is required to be done on our parts that we should return to our Duty and devote our selves to God's Service Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Use. To press you to the Duty of the Text To shew forth Christ's death 1. It is the strongest support to Faith When we apprehend the Greatness and Heinousness of Sin the Righteousness of God and Purity of his Holiness what shall compensate that infinite Wrong which is done to his Majesty If it seem easie to us we do not know what Sin is and what God is Not what Sin is which is a depreciation of God and a contempt of his Majesty There is no petty Creature above another but he is jealous of his Honour and will vindicate himself from Contempt Nor what God is God is of pure Holiness his Nature ingageth him to loath Sin his Justice to punish it It is a difficult case questionless how to get Sin expiated but this wonderful Condescention will make this Difficulty cease the Person is great and Way wonderful Consider what a Person hath undertaken this and what he hath done he hath died for us which at once sheweth God's willingness to Pardon and an answerable Ransom that such an one should undertake for us so beloved of God so equal to God Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men This will settle and calm the Heart that such an one should come about such a Work 2. It is the greatest Incentive to Love That Christ loved us and gave himself for us a sacrifice to God of a sweet smelling savour Eph. 5.2 Those innumerable Angels that left their Station and were once in Dignity above us have not such glad Tydings to impart to one another or to shew forth in their Societies not such a word to comfort themselves withal They cannot annunciate the Death of Christ and say Lo there is our Confidence and Hope the Propitiation for our Sins 3. It is a powerful Perswasive to Obedience Shall we deny our selves to him that gave himself to and for us Or seek to frustrate him of his End This was his great End 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps He hath purchased Grace to mortifie Sin and to quicken us to the fruits of Holiness shall we be alive to Sin and dead to Rightousness A Sermon on MAL. iii. 17 And I will spare them as a man spareth his own son that serveth him THese Words are part of the Promise which God maketh to them that fear him or to those who are good in evil Times In them take notice of 1. The Blessing promised that God will spare them 2. The manner of this Indulgence amplified and set forth by the Carriage of a Father to his Son wherein a double Reason of this Indulgence is intimated 1. Propriety his own Son 2. Towardliness or Obedience his Son that serveth him Parents are not severe to any of their Children especially the dutiful 1. Propriety his own Son A faulty Child is a Child still and therefore not so easily turned out of the Family as a Servant We often forget the Duty of Children but God doth not forget the Mercy of a
reasoned of righteousness c. In the Words we have an account 1. Of the Matter of Paul's Sermon 2. The Effect and Fruit of it 1. Felix trembled 2. Delayed and put it off Go thy way c. I. The Matter 1. In General it was concerning faith in Christ or the Christian Religion 2. In Particular three Heads are mentioned Righteousness Temperance Iudgment to come He made choice of these Heads as plainest and easiest to be understood and as a proper and suitable Argument for Felix was publickly stained with Vices contrary to these Virtues he was Brother of Pallas and one well known to the Emperour Claudius He was in his Magistracy very unjust acquiring great Riches by Bribes Tacitus reporteth him Infamous for this And he and Drusilla were Intemperate and Incontinent living in Adultery and he using her as a Wife who was another Man's Paul was not ignorant of this We must not shoot at Rovers but aim at a certain Mark in our Ministry A Physician that cometh to Cure doth not use at adventure one Remedy for all Diseases but Medicines proper to the Malady of the Patient The Method of converting Sinners requireth this to shew what Men must be that may stand in the Judgment Holy Just and Temperate II. The Effect and Fruit on Felix part Of Drusilla there is nothing spoken she being a Jewess this Doctrine was not new and strange to her but having heard it often is not moved by it through hardness of Heart But of Felix we read two Things 1. His Trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all in an Agony made up all of Fear 2. His Delay and Put-off Go thy way 't is a civil denial and baffle put upon Conscience Conviction not improved usually makes a Man turn Devil he might have cast him into Irons but he rageth not It fared worse with Ionathan the High-Priest as Iosâ—phus telleth us when he had reproved Felix for his Injustice and Bribery he sent Assassines to murder him who mingling themselves with his Servants and making a Broil in his Family killed him so that the principal Author and Design of the Murder was not known It fared better with Paul 1. Partly from the force of the present Conviction it was so strong that he could not gain-say but only seeketh to elude the Importunity of it by the Dream of a more convenient Season 2. Partly from some mixture of his Sin Vers. 26. He hoped that money should have been given him of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text in the Greek joyneth his Fear and Avarice together being afraid he bids Paul depart but hoped also that Money should have been given This expecting a Gift as it obstructed his Conviction so it broke his Rage and therefore he useth Paul the more civilly Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine even to great Agonies of Conscience and yet finally miscarry This is evident in the Instance of Felix who trembled but yet delayed shaketh off the force of Paul's Sermon by a pretence of business and continueth in his Sin for after this he expecteth a Bribe and because that came not to pleasure the Jews he left Paul in Bonds 1. I shall speak of the Nature of this Trembling or Agony of Conscience which is here ascribed to Felix 2. The Cause of it God's Word in the General and in Particular the Doctrine of the Last Judgment 3. The Effects and Fruit how it doth or may come to nothing I. What is this Trembling ascribed to Felix Trembling at the Word of God is made a Fruit and Effect of Special Grace Isa. 66.2 To this man will I look even to him that it poor and of a contrite spirit and trembleth at my word And Ezra attempting a Reformation gathered to him all that trembled at the Words of the Lord God of Israel Ezra 10.3 I Answer We must distinguish of a Fear sanctifying and a Fear only awakening for a time of a Fear that is a Grace and a Fear that is only a Conscience A Fear sanctifying is such a sense of our danger as stirreth up in us a constant serious Care to avoid the Wrath of God and please him So 't is said Prov. 16.6 By the fear of the Lord men depart from evil This Fear is a Grace an habitual disposition of Soul which is spoken of in the places alledged The Fear only awakening is such a sense of our Danger as doth only trouble us for the present but doth not put us upon the right way to remedy the Evil we are convinced of Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light The Awakening is a Mercy especially if we are not only awakened from our drowsie Fits but we arise from the Dead if we forsake the way of Destruction and betake our selves to the service of God we are safe Many wicked Men are shrewdly shaken by the Preaching of the Word for a while they are a little awakened out of their drowsie Fits and begin to fear and tremble yet they return to them again and sleep the sleep of Death till in the Day of Judgment the Books of Conscience be opened and then they everlastingly awake with Terrors and never sleep more If they could as sweetly sleep in their Sins in Hell as they do now upon Earth Wrath to come would not be so terrible and tormenting a thing to them The differences between this sensible Work and Holy Trembling at God's Word are these 1. Holy Fear is a voluntary Act and excited in them by Faith and Love By Faith believing God's Threatning by Love which is troubled at the Offence done to God 2 Chron. 34.27 Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy self before me and didst rend thy cloathes and weep before me I have even heard thee also saith the Lord. Iosiah was active in this Trembling and Humiliation But this is an involuntary Impression arising from the Spirit of Bondage and irresistible Conviction which for a while puts them in the Stocks of Conscience but they seek to enlarge themselves as soon as they can 2. They differ in the ground or formal Reason of this Trouble Agony and Consternation of Spirit To be troubled for the Offence done to God is a good sign but to be troubled meerly for the Punishment due to us is the guise of Hypocrites Esau was troubled for he sought the Blessing with Tears when he had lost it Heb. 12.17 But how was he troubled Non quia vendiderat sed quia perdiderat because he had lost the Birthright which was his misery not because he had sold it which was his Sin So all wicked men saith Austin non peccare metuunt sed ardere they do not fear to Sin their Hearts are in secret love and league with their Lusts but they are
right to these Priviledges and will be matter of everlasting Comfort to you V. It is represented here as a thing evident in God's Government Now I perceive of a truth that God is no respecter of persons Now God's way of Government is either External or Internal and it is seen in both As for instance There are two Acts of Judicature Reward and Punishment I. God's Government is seen in rewarding God's External Government is seen in dispensing outward Blessings to his People as the fruit of their Obedience Micah 2.1 Do not my words do good to them that walk uprightly His promises as declared speak good as fulfilled Do good that is yield Protection Countenance and such a degree of outward Prosperity as supporteth and incourageth them in their service David owned God's dealing with him in this sort Psal 119 56. This I had because I kept thy precepts Now as to his Internal Government he giveth his People increase of Grace peace of Conscience and joy in the Holy Ghost Rom. 14.17 So God often rewardeth Grace with Grace Isai. 58.13 14. If thou call the Sabboth a Delight then shalt thou delight thy self in the Lord. So Psal. 31.14 Be of good courage and he shall strengthen thine heart Proficiency in the same Grace is a reward of the several Acts and Exercise of it So also God delights to reward his Childrens Obedience with Internal Comfort 2. God's Government is seen in punishing Sometimes he useth the way of External punishment by visible Judgments exercised on his own for the breach of his Holy Law Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men Heb. 2.2 Every transgression and disobedience receiveth a just recompence of reward Sometimes the way of Internal punishment by terrors of Conscience and punishing sin with sin Both Godly and Wicked For the Godly as to External Government 1 Cor. 11.32 When we are judged we are chastned of the Lord. Internal lesser penal withdrawings of the Spirit which God's people find in themselves after some hainous sins and neglects of Grace Psal 51.10 11 12. But the judgments of the Souls of the ungodly are most dreadful As when the sinner is terrified 1 Cor. 15.56 The sting of death is sin Stupified Psal. 81.12 So I gave them up to their own hearts lusts So that the sinner is left dull sensless past feeling Eph. 4.7.8 Having the understanding darkned By horror of Conscience they are made to feel God's displeasure at the courses they walk in But when that is long despised and Men sin on still the other and more terrible judgment cometh the giving up a sinner to his own hearts lusts And losing remorse and tenderness is the sorest judgment on this side Hell 5. In all Acts of Judicature either in punishing or rewarding God is no respect-of persons His own people are not excepted when they fall into wilful or scandalous sins Amos 3.2 You only have I known of all the families of the earth therefore will I punish you for your iniquities Prov. 11. last The righteous shall be recompensed on the earth much more the wicked and the sinner God judgeth not with partiality In his External Government he punishes sometimes with 1 a Blot on their name 1 Kings 15.5 David did that which was right in the eyes of the Lord and turned not aside in any thing that he commanded save only in the matter of Uriah His plotting Uriah's death is more laid to his charge than the other sins which he committed many failings of his are left on Record Distrust Dissimulation rash Vow to destroy Nabal injustice in the matter of Ziba and Mephibosheth indulgence to Absolom his carnal confidence in numbring the people yet all these are passed over in silence as infirmities only the matter of Uriah sticks close to him 2 With many troubles for the vindication of his Justice and Providence tho' they be the dearly beloved of his Soul What troubles in his house ensued David's presumptuous sin his Daughter ravished Amnon slain in his Drunkenness Absolom driveth him to shift for his life his Subjects desert him 2 Sam. 12.10 11 12. Ely's Sons slain Israel discomfited the Ark taken his Daughter dyed in Child-bearing the old Man broke his Neck Do not think your Estate will bear you out Sin is odious to God by whomsoever committed 6. We shall shortly appear before the Tribunal of God where every Man's qualification must be judged whether he fear God and work Righteousness How soon it may come about we cannot tell most will be taken ere they think of it Therefore the word found is often used 2 Cor. 5.3 We shall not be found naked 2 Pet. 3.14 That we may be found of him in peace Phil. 4.9 Well then 1. Let us make our peace with God 2 Cor. 5.19 2. Fear God get a single heart Col. 3.23 Whatsoever ye do do it heartily as to the Lord and not unto men 3. Work Righteousness 1 Iohn 3.7 He that doth righteousness is righteous You must do wrong to none good to all Charge your selves to practice this great Duty A Sermon on MARK iv 24 And he said unto them Take heed what ye hear for with what measure you meet it shall be measured to you again and unto you that hear shall more be given WHat one said of Laws is true of Sermons That there are many good Laws made but there needeth one good Law to put them all in Execution so there are many good Sermons but there wanteth one good one to reduce them all to practice This Scripture conduceth to this very purpose And he said unto them Take heed what you hear c. The Words are a special Admonition touching the right way of hearing the Word Wherein we have 1. A Duty 2. The Reason to inforce it from the fruit and benefit intimated in two Proverbs for with what Measure ye meet it shall be Measured to you again And unto you that hear shall more be given 1. The Duty Take heed what you hear Attend diligently to the matter of Doctrine which I deliver unto you In Luke 8.18 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed how you hear and Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely what you hear so 't is here 'T is a Doctrine most true as being of Divine Revelation most necessary and of great importance to your Happiness you are utterly undone without it Most Excellent as being about the greatest matter the enjoyment of God and the saving of your Souls 2. The Reasons expressed in a Proverb and a promise grounded upon a Proverb 1. A Proverb With what measure you meet it shall be measured to you again This passage is often repeated in the Gospel sometimes as a threatning Matth. 7.2 For with what Iudgment ye Iudge ye shall be Iudged and with what Measure ye meet it shall be Measured to you again Sometimes in the way of a Promise and differently applied to
so 1 Pet. 1.13 Be sober and hope to the end Draw off your Affections from Carnal Vanities or Delights of the Senses that you may more earnestly mind God and Heaven 2. Wait on all opportunities of profiting and use the known Means of Grace more conscionably These Graces indeed are not acquired but infused they are God's Gifts As for Faith Eph. 2.8 For by grace ye are saved through faith and that not of your selves it is the gift of God So for Love 1 Iohn 4.7 Beloved let us love one another for love is of God Not only recommended to us by his Example but wrought in us by his Spirit So for Hope Rom. 15.13 Now the God of hope fill ye with all joy and peace in believing that ye may abound in hope through the power of the Holy-Ghost But God loveth to bless us by his own means which are the Word and Prayer 2 Use. Exercise these Graces Remember they are your Armour and Furniture for the Conflict when your Resolutions of Obedience to God are most assaulted or you are apt to be discouraged 1. When any Want Cross Sorrow or Tribulation overtaketh you upon Earth fetch your Comforts from God Christ and Heaven be sure that Faith Hope and Love be at work so the Children of God are wont to do in their deep Afflictions How calamitous soever our condition be Faith can see that there is comfort enough to be had in God Christ and the Covenant 1 Pet. 1.8 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory So for Hope Rom. 12.12 Rejoycing in hope patient in tribulation Though we are pressed with Wants and Miseries yet there is a better State to come And in the worst condition Love can rejoyce in God Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In some grievous Temptation whereby we are apt to wax weary in our Minds stir up these Graces Do I believe the Promises heartily love God and hope for his Salvation And shall his Service or my Fidelity to him be tedious to me When some present Delight inviteth us to Sin or some present Bitterness to draw us off from God in time of Temptation these Graces are seasonably acted to counterbalance Things carnal with spiritual Things present with future Heb. 11.35 They were tortured not accepting deliverance that they might obtain a better resurrection A Sermon on Prov. xiv 14 The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself IN the Proverbs we must not look for Method and Coherence for these Sentences are not as Golden Links in a Chain hanging one to another but as Pearls in a String every Sentence is precious but independant of each other In this Proverb I shall take notice 1. Of the Drift of the Holy-ghost 2. The Art and Contrivance so as may best suit that Scope First The drift of the Holy-Ghost is the same with that of many other Scriptures and divers Passages in the Proverbs also which may serve for a Doctrine Doctr. That whether good or bad every one shall reap the Fruit of his own ways Isa. 3.10 11. Say ye to the righteous that it shall be well with them for they shall eat the fruit of their own doings Wo unto the wicked it shall be ill with him for the reward of his hands shall be given him To keep up the Hearts of that small company of godly Persons that yet remained among them God giveth them assurance of his goodness they shall fare well whatsoever befalleth others All things that happen shall be good or work for good to better their Hearts or hasten their Glory for they shall enjoy the Fruit of all their Labours But it is sure to go ill with the Wicked for he shall be rewarded according to what he hath wrought Lest you should think this a particular Promise to that time only Salomon maketh it the common Cordial of the Saints against the prosperity of the Wicked Eccles. 8.12 13. Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God that fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Wicked Men though they escape long they shall not escape always though Punishment be delayed it is at length executed and generally they do not live long Lest you think this is spoken Pro more faederis according to the tenor of the Mosaical Covenant where long Life is promised instead of Eternity and short Life threatned as a Curse Let us see what the Gospel saith where we have greater Encouragements to quicken us to hold fast our Integrity and go on steadily in our Obedience and patient waiting on God Rom. 6.21 22 23. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death But now being made free from sin and become servants to God you have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Where the different Recompences are asserted and the manner how they accrue to us Death to Sin as Wages and Life to Obedience as the meer Gift of God not merited by us but bountifully bestowed by him This is the drift of the Holy-Ghost to shew that different Courses have contrary Ends and Issues Secondly The Art and Contrivance of this short saying whereby this Truth may the better be insinuated into our Minds and here 1. I shall take notice that here are two different Persons spoken of The backslider in heart and The good man 2. That both desire to be filled or satisfied 3. That the one taketh his own Ways and the other God's Direction 4. That in the Event they are both filled but in a different sense 5. That rightly understood every one hath this from himself The Backslider is filled with his own Ways and the godly Person hath his own Choice and eats of the Fruit of his Doings I. Let us state the Character of these different Persons for that is the Clue to guide us to the understanding of all the rest for according to this the different Course and End must be determined Well then The backslider in heart and The good man are opposed First The backslider in heart is he that turneth his Heart from God and his Ways and daily groweth worse and worse The Word may be rendred doubly either Aversus Corde or Reversus Corde and so it is meant either of the ordinary wicked Person or of the Apostate the one turneth away from God after Counsel the other after Tryal 1. It is meant principally and chiefly of the ordinary wicked Person who turneth
ever we think of it When this Lamb of God was killing the Creatures were all in amazement the Earth trembled the Rocks rent the Sun was eclipsed Oh how great is the stupidity and dullness of our Hearts that we can no more seriously think of it Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High-priest of our Profession Iesus Christ. Serious Meditation is like the Concoction of Meat in the Stomach 2. Behold him with Application Iob 5.27 Hear it and know thou it for thy good Rom. 8.31 What shall we then say to these things Excite thine own Heart surely this was for my Sins if I have an Heart to receive Christ and make use of him for this End and Purpose Gal. 2.20 Who loved me and gave himself for me And 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you 3. Behold him with an Eye of Faith Isa. 45.22 Look unto me and be ye saved all the ends of the earth Heb. 12.2 Looking unto Iesus Zech. 12.10 They shall look upon me whom they have pierced Faith gets such a clear sight of things as if we had been by when he suffered and paid this Ransom 4. Behold him with an Eye of Repentance and brokeness of Heart Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him as one that mourneth for his only son and shall be in bitterness for him as one that is in bitterness for his first-born It was thy Sins that pierced him therefore behold him and mourn 5. Behold him with an Eye of Thankfulness as the great Instance of God's Love who would by so costly a Remedy procure our Pardon and Happiness 1 Iohn 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his son to be the prâ—pitiation for our sins 6. Behold your Suffering and Crucified Saviour with an Eye of Love so as to love him the more O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Love is Crucified Ignatius quò vilior eò charior The more vile and humble he was the more dear he should be to you Let it perswade us to a real Love to allow him a Dominion and Lordship in our Hearts that is real Love to obey God Rom. 5.8 God commended his love towards us in that while we were yet sinners Christ died for us This Love must beget Love 1 Use. To press you to behold the Lamb of God behold him as a Sacrifice for Sin whose Blood applied doth quiet the Conscience and turn away the Curse These Words present the more glorious Spectacle and Object not to your Sight but to your Faith not to your Senses but to your most serious and intimate Consideration The Object is Christ Crucified the only true propitiatory Sacrifice for Sin the chief Point of Christian Knowledge and the most powerful Means of the Creatures Good Oh behold him look not at Bread and Wine in the Lord's Supper but at the Lamb of God 2 Use. To press you to take and eat Christ and receive him out of God's hands by Faith He is the Lamb of God God designed him for this Work when Man had no way to help himself 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world God tendreth him to you now Take and Eat God the Party offended hath authorized Christ to be a Mediator say then Lord thou hast appointed thy Son and sent him into the World to be a Ransom for our Souls he is now offered to me Lord I come to eat his Flesh and drink his Blood We must eat him so as to feel the Virtue of both changing our Hearts and comforting our Consciences changing our Hearts other Food is changed into our Substance this changeth us 2 Cor. 5.17 He that is in Christ is a new Creature Comforting our Consciences Heb. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Is God unwilling to give Christ Or is Christ unable to do his Work A Second Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the sin of the World Doctrine 2. THE great Work of Christ the Lamb of God is to take away the Sins of the World 1. What is meant by the World 2. In what manner Christ taketh away the Sins of the World 3. That this is the great End Work and Scope of Christ's coming into the World I. What is meant by the World Why is there such a capacious and comprehensive Word used Since it is clear that all the World have not benefit by Christ for many of them die in their Sins Answ. 1. To shew the difference between the Lamb of God and the Sacrifices of the Law the old Sacrifices were only offered for the People of Israel but Christ's Death hath a larger Extent to People of all places Iews and Gentiles 1 Iohn 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole world And in all Ages from the beginning of the World to the end Rev. 13.8 He is the Lamb slain from the foundation of the world The Lamb of God is of an universal and perpetual Use. 2. To shew the sufficiency of this Mediatorial Sacrifice it is of such a full and overflowing Merit that it becometh a Foundation for a tendry of Grace to every Creature Here is a Ground-work and Foundation laid for the truth of this Proposition Mark 16.16 That whosoever believeth shall be saved So that here is a great Invitation and Incouragement for every oppressed Soul if Christ taketh away the Sins of the World put in for a share thou art a Member of the World Paul creepeth in at the back Door of the Promise 1 Tim. 1.15 Christ Iesus came into the world to save sinners of whom I am chief Christ would not have Sinners exclude themselves but attend upon him for this Benefit Therefore he would have his Grace set forth in the most comprehensive Terms that all that find themselves Sinners may stir up themselves to find benefit by him 3. Those Elect ones who have actual Benefit by this Sacrifice may be called The World partly because of their Number take them all together and they are many and therefore called World Rev. 7.9 I beheld a great multitude which no man could number c. And partly in regard of God's Estimation though they are few they are as good as all the World to him And partly because they will one day be set apart from the rest of Mankind and make a peculiar World of themselves II. In what manner doth Christ take away the Sins
of the World I shall give my Answer in these Propositions 1. The whole World in its natural Estate lieth under Sin and Wrath. The Scripture in one place telleth us 1 Iohn 5.19 The whole World lieth in wickedness And in another that all the World is become guilty before God Rom. 3.19 Both together speak this much That the Sin and Misery of the World was such that it groaned for a Saviour even as a Man sick of a mortal Disease and almost at his last gasp hath need of a Physician In the corruption of Nature all are involved Rom. 3.23 All have sinned and come short of the glory of God And so by consequence all are under the wrath of God Eph. 2.3 We are by nature the children of Wrath even as others Which abideth upon us while we remain Unbelieving and Impenitent Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him And besides this there is the Dominion of actual Sin Rom. 6.14 All which shew the miserable state of the World and the high need of a Saviour Sin liveth with Men from the Birth to the Grave and all are become abominable and filthy they are all gone out of the way there is none that seeketh after God there is none that doth good no not one Psal. 14.1 2 3. They are all gone out of the way of Holiness and Happiness they are all become vile and loathsom to God all guilty of a careless neglect of God and of their Duty and of the Service they owe to him all are given to please the Flesh Iohn 3.6 That which is born of the flesh is flesh So general a Wickedness and Defection from God is there throughout the World as if they had cast off all Fear and Care and Love of God and his Service though they speak honourably of him in Words yet in their Deeds they deny him and disobey his Authority and wholly abandon themselves to please the Flesh. 2. To lie under Sin and the Consequences thereof is a Burden too heavy for us to bear and miserable are they who have it lying upon their own Shoulders How light soever Sins may seem to be when they are committed yet they will not be found to be light when we come to reckon with God for them Sin to a waking Conscience is one of the heaviest Burdens that ever was felt Psal. 38.4 My iniquities are gone over my head as an heavy burden they are too heavy for me If you do but tast of this Cup if a Spark of God's Wrath light upon the Conscience what a weight and pressure is this upon the Soul You will find the little Finger of Sin to be heavier than the Loins of any other Sorrow You may know it in part by what Christ suffered if his Soul was heavy unto Death if he felt such strange Agonies sweated drops of curdled Blood lost the actual sensible Comforts of his Godhead when he bore the burden of Sin what shall any one of us do if he were to bear his own burden If this be done in the green Tree what shall be done in the dry You may also know it by the Complaints of the Saints when the Finger of God hath but touched them all Life and Power is gone if God should set home one Sin upon the Conscience Psal. 40.12 Mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me So Iob complaineth that the arrows of the Almighty are within him the poison whereof did drink up his spirits Iob 6.4 If you will know what it is to bear Sin ask a tender Conscience or a troubled Conscience what disquiets of Soul do wicked Men feel when their Consciences are a little awakened How uneasie do their Hearts sit within them Prov. 28.14 He that hardeneth his heart shall fall into mischief Gain crieth out My punishment is greater than I can bear Gen. 4.13 What large Offers do Men then make to get rid of their Burden Thousands of rams and ten thousands of rivers of oyl yea their first-born for their transgressions the fruit of their bodies for the sin of their souls Micah 6.6 7. Lastly what it is to live and die in Sin the other World will shew us Christ useth no other Expression of the Misery of the unbelieving Iews but this Ye shall die in your sins Iohn 8.24 That is enough for that speaketh all manner of Horror and Torment And the threatnings of the Word shew their Case is miserable enough They fall into the hands of the living God Heb. 10.31 And the Worm that feedeth upon them shall never die and the Fire wherewith they are scorched shall never be quenched Mark 9.44 Sins that now lie like sleepy Lions then awaken and take them by the Throat and feed and gnaw upon them to all Eternity Miserable questionless is the state of them who bear their own Burden and their own Transgression Now the sense of this should make a Crucified Saviour sweet to us 3. None can take off this burden of Sin but Jesus Christ this is a Work proper to the Lamb of God None else could preserve the Honour of God's Justice which was necessary before we could be intrusted with a new stock of Grace Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Iesus Christ whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins None else could secure the Honour of God's Government Punishments are inflicted not only for the Reformation and Correction of the Offendors but for a Warning to others to secure the ends of Government that none may presume upon Impunity The same is necessary in the Government of the World by God if God should wholly release the Law all Awe and Sense of it would be lost Sin would not be counted so grievous a thing therefore there is a Brand put upon Sin by the Sufferings of Christ the Odiousness of it is represented in the Agonies and Sorrows of his Cross. The Apostle saith That God for sin condemned sin in the flesh Rom. 8.3 Or by a Sacrifice given for Sin he hath shewed his Hatred and Displeasure against it When we look upon Sin through Satan's Spectacles or the Cloud of our own Passions or Carnal Affections we make nothing of it but it is a terrible Spectacle to see the Fruits of it in the Agonies and Sufferings of Jesus Christ which are represented to us in the Word and Sacraments as if he were Crucified before our Eyes Once more none could bear this burden of Punishment but Jesus Christ who was Man to undertake it in our Name and also God to get through it in his own Strength His Human Nature did put a Price into his Hands to lay down for the Ransom of our Souls and his
wit the redemption of our bodies When we shall know more fully what Honour and Blessedness belongeth to the Children of God now it doth not appear what we shall be So pardon of Sin shall be then compleat Acts 3.19 Repent and be converted that your sins may be blotted out when times of refreshing shall come from the presence of the Lord. All pardoned Sins shall never be remembred more our Absolution shall be solemnly pronounced by the Judge upon the Bench. That is the great Regeneration Matth. 19.28 You that have followed me in the regeneration when the son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve tribes of Israel So for Redemption Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of Redemption When all the Effects of Sin shall cease for Death remaineth on the Body till that day 7. This Work of taking away Sin is carried on with respect to Christ's threefold Office of King Priest and Prophet 1. As a Priest so he taketh away Sin by his Merit having purchased a Power and a Virtue whereby our Natures may be healed and cleansed and our Peace made with God In this sense it is said 1 Iohn 1.7 The blood of Iesus Christ his son cleanseth us from all sin 2. As a Prophet so he taketh away Sin by his Doctrine which is fit for such a purpose as it commandeth and requireth Purity and Holiness and inviteth us to it by notable Promises and encourageth us by blessed Examples especially of Jesus Christ himself and the perfect Pattern of his holy Obedience and heavenly Life Iohn 17.17 Sanctifie them through thy truth thy word is truth 3. As a King so he taketh away Sin by his Spirit So backward are our Minds so bad our Hearts so strong our Lusts so manifold our Temptations that beâ—â— Teaching will not serve the turn without a Spirit of Light Life and Love to open our Eyes and change our Hearts and incline us and bring us back again to God Therefore it is said Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Iesus Christ our saviour His Merit giveth us Confidence his Word Means and Helps and his sanctifying Spirit maketh all effectual to the Soul III. That this is the great End and Scope of Christ's coming into the World appeareth by sundry Scriptures 1 Iohn 3.5 And ye know that he was manifested to take away our sins and in him is no sin He was manifested in the Flesh and manifested in the Gospel for this end He came as an holy innocent Saviour to take away Sin Matth. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins Not to ease them of their Trouble only but chiefly to destroy Sin with the mischievous Effects of it He is a Saviour that saves us from Sin not in Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity Not only from the Curse of the Law but from all Iniquity The Mediator's Blessing was not to free us from the Roman Yoke but from the slavery and bondage of Sin Acts 3.26 Unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Reasons 1. Sin is the great Make-bate between God and us The first breach was by Sin and still it continueth the distance Isa. 59.2 Your iniquities have separated between you and your God Till Sin be taken out of the way there can be no perfect Communion betwen God and the Creature The Purity of God is irreconcilable to Sin though not to the Sinner and therefore though the Sinner be pardoned the Sin must be taken away 2. Sin is the great Disease of Mankind and the cause of all Misery therefore Christ came to stop Mischief at the Fountain Head Take away Sin and you take away Wrath for when the Cause is gone the Effect ceaseth Those who are most sensible of their true Evil do mainly desire the taking away of Sin Pharaoh said Take away this Plague but the Church saith Take away all iniquity Hosea 14.2 Many seek to get rid of Trouble and Temporal Afflictions but not of Sin because they have a gross sense of Things and measure their Happiness and Misery by their outward Condition Hosea 7.14 They assemble themselves for corn and wine and they rebel against me They sought not God's Favour but Corn and Wine and Oyl Others if they mind Spiritual Things they mind only pardon of Sins and ease of Conscience but not to be freed from the Power of it as if a Man that had broken his Leg should only desire to be eased of the smart but not to have it set again But the true Penitent is troubled with the Stain as well as the Guilt therefore the Promise is suited to such 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Others if they would be freed from Sin they respect only the preventing the outward Act but you must abstain from the Lust 2 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. If they look after the Heart and inward Man it is some Branch of Sin not the Root or the Change of the Heart and so die Impenitent Evil Practices do not flow from a present Temptation but an evil Nature All these lose their labour they neither get rid of Trouble nor prevent the Act nor are free from the breach of God's Law but Christ would make a thorough Cure 3. Taking away of Sin is a greater benefit than Impunity or taking away the Punishment Those Means which have a more immediate Connexion with the last End are more noble than those which are more remote The last End is the Glory of God Now the Holiness and Subjection of the Creature is a nearer means to it than our Comfort and Pardon Christ's End was to fit us for God's Use and therefore his End was to sanctifie us and free us from Sin 1 Use Is Caution Let us renounce all Sin that we may not make Christ's coming into the World in vain You go about to frustrate your Redeemer's End and so to put him to shame if you cherish Sin for then you cherish that which he came to destroy 1 Iohn 3.8 For this purpose the son of God was manifested that he might destroy the works of the devil that is dissolve unty and loose this Knot The Work of the Devil is to bring us into Sin and Misery and will you tie the Knot the faster If you go about to frustrate his Undertaking you renounce all Benefit by him and slight the Price of
your Redemption 2 Use Hath Christ taken upon him to carry away Sin Then here is Instruction 1. To the Careless Certainly he that seeketh after benefit by Christ must be one that is not a Stranger to himself one that knoweth and is acquainted with the case of his own Heart and Life one that is sensible of his Sins and corrupt Inclinations and the guilt and burden that lieth upon him one that mourneth under the fears of God's displeasure Will Christ ease a Man of a Burden that he feeleth not A sensless sleepy Soul hath not Work for Christ to do He inviteth those that see a need of Mercy Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest 2. To those who are afflicted in Conscience for Sin Remember you must be not only sensible of the guilt of Sin but the stain of it and look after not only Peace but Healing Isa. 53.5 With his stripes we are healed It is not a sound Cure that aimeth only at the asswaging of the Grief but the Distemper must be removed Mountebanks only stop the Pain but let alone the Cause such a Cure would they have who are more earnest for Ease and Comfort than for Grace Sin in some sense is worse than Damnation Remember then this is the Undertaking of our blessed Redeemer will he come in vain and miss of his End Consider the Merit of his Humiliation what a Price he hath paid for sanctifying Grace 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers But with the precious blood of Christ as of a Lamb without blemish and without spot This Price was not given only to heighten our Esteem of the Priviledge but to encrease our Confidence And consider the Power of his Exaltation Acts 3.26 God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities Having paid our Ransom he is gone into Heaven fully furnished and impowred to free from Sin all that consent to receive this Benefit But what shall we do that we may have the actual Benefit 1. Seek the Pardon of Sin in the way of Repentance confessing your Sins with brokeness of Heart 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Sue out his Grace and turn to the Lord. Repentance lieth not in a feigned Wish only that Sin had not been done but in a change of Mind Heart and Life in a hatred to Sin repented of and a love to God and Holiness Man's Fall was specially in point of Love and his Recovery must be a Recovery of Love to God again Your Love to Sin must be turned into an Hatred of Sin the Soul must be not only turned from Sin but against it Repentance is most seen in our Love and Hatred 2. Seek the subduing of Sin in a diligent use of Means There is a Spirit purchased by Christ to begin the Life of Grace and to carry it on with success to heal and renew our Natures and to strengthen them being heal'd and renew'd Now we must not by our carelesness negligence or other Sin provoke the Lord to withdraw from us and suspend his Grace but humbly implore his Favour wait for his Approaches and attend and obey his sanctifying Motions God is willing to give the Spirit to them that ask him as a Father is to give an hungry Child bread Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy spirit to them that ask him We make our selves uncapable of this help by grieving the Spirit Eph. 4.30 And grieve not the holy spirit of God whereby ye are sealed unto the day of redemption When we are so easie to the Requests of Sin and so deaf to his Motions he ceaseth to give us warning There are certain Ordinances whereby this Grace is conveyed to us and Christ died to sanctifie them to us Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word These Ordinances are the Word and Sacraments by the use of which Sin receiveth a new wound The Word is for cleansing the Soul Iohn 15.3 Now ye are clean through the word which I have spoken unto you Baptism must be improved for the washing away of Sin Acts 22.16 Arise and be baptized and wash away thy sins A Man forgetteth his Baptism that is neglecteth it if he be not purged from Sin 2 Pet. 1.9 He that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins That is he hath made no use and received no benefit by his Baptism In the Lord's Supper we remember the Death of Christ as the Price given for the Life of our Souls as a Spectacle that may affect us with the Odiousness of Sin as an occasion of renewing our Covenant with God and binding our selves afresh to his service and as a means to stir up our Love to God and so by consequence our hatred of Sin Psal. 97.10 Ye that love the Lord hate evil And to awaken our hopes and so of purifying the Soul 1 Iohn 3.3 And every man that hath this hope in him purifieth himself even as he is pure Here is delivered to the believing Soul a sealed Pardon of all Sin Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins And we wait for the Application of his mortifying and renewing Grace 3. If the first Attempt succeed not yet afterwards Sin may be subdued and broken In natural Things we do not sit down with one Tryal and one Endeavour a Man that will be rich pierceth himself through with many Sorrows 1 Tim. 4.10 and after many miscarriages pursue their Designs till they compleat them and shall we give over our waiting and striving because we cannot presently find success That sheweth our Will is not fully bent and set upon the thing we seem to desire In the face of Discouragements we must venture again Luke 5.5 Master we have toiled all the night and have taken nothing nevertheless at thy command I will let down the neâ— God's Grace is free and his holy Leisure must be waited for it was long e're God got us to this pass to be sensible of our Burden or anxiously solicitous about our Soul Distempers We must lie at the Pool for cure the Spirit bloweth when and where it listeth Iohn 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth So is every one that is born of the spirit He that begun the
Act of the Jewish Malice Psal. 69.21 They gave me also gall for my meat and in my thirst they gave me vinegar to drink Here was Light enough or Conviction sufficient for any but those who resolved to shut their Eyes 4. He said I thirst he had spent much time in watching lost much Blood his Body was tortured with extream Pain and his Soul scorched with a sense of God's Wrath and therefore well might he cry out I thirst It is notable that Christ would not declare his Thirst till he knew that all Things were accomplished that is every sad Accident except his Death Certainly if we consider the Agonies of the Garden where he excerned Blood in stead of Sweat his Scourging his being buffeted with the Soldiers his bearing the Cross all this might make him thirst before but when Wine mingled with Myrrhe a stupifying Potion was tendred to him before he reâ—used it Mark 15.23 And they gave him to drink wine mingled with myrrhe but he received it not But now when all was accomplished he saith I thirst He would take no natural Refreshment till he had born all our Griefs and Sorrows and every sad Passage by which he might promote our Comfort was accomplished He was so mindful of us that he forgat himself he saith that it was Meat to him to do his Father's Will Iohn 4.34 My meat is to do the will of him that sent me and to finish his work Though the Cross-work was sad Work yet that was as Drink to Christ. After he had swelter'd under the Torment of so many hours drowth he crieth out I thirst Christ would make his Sufferings as full of Merit as possible he could and therefore would not receive the least draught of Comfort till he had paid our whole Debt We do evil with both hands earnestly Micah 7.3 and fill our Actions with as much Disobedience and Rebellion as we can possibly put into them Behold thou hast spoken and done evil things as thou couldest Ier. 3.5 Sin hath not been cheap to us we have bought the Pleasure of it at a dear rate with much Loss and Self-denial And therefore Christ's Sufferings were made as high and extream as possibly they could be Let us now see what they did to Christ when he had declared the extremity of his Thirst Now there was set a vessel full of vinegar and they filled a spunge with vinegar and put it upon hyssop and put it to his mouth Vers 29. This Fact of theirs is diversly construed some say they did it out of kindness and that it was usual to provide a Vessel of Vinegar and to have it at hand under the Cross of those that were Executed this is probable Others think it an act of Spight and Malice partly because it is made an Exaggeration of Calamity Psal. 69.21 In my thirst they gave me vinegar to drink And partly because their Courtesie to the Dying was to give Wine and Myrrhe and therefore it is said Prov. â—1 6 It is not for Kings to drink wine nor for Princes strong drink and Vers. 6. Give strong drink unto him that is ready to perish and wine to those that be of an heavy heart That is to say it is not for the Judge but the Condemned and they mingled it with Myrrhe and hot Spices partly to attenuate the Blood and so to dispatch them the sooner and partly to cause Giddiness that their Senses might be the sooner gone But now in stead of Wine and Myrrhe they gave Christ Vinegar and Gall to increase his Misery and they prepared it in readiness in case he called for the usual Refreshment And the Conjecture of the Carthâ—sian is not amiss who imputeth it to the Malice of the Soldiers to change the Wine prepared by the charitable Women into Vinegar for the greater Spight and Mockage And it is said They filled a spunge with vinegar and put it upon â—yssop The other Evangelists say They put it upon a reed and it is hard to conceive then how they could put it upon Hyssop It is probable that Hyssop in these Countries was tall as Mustard-Seed is said to grow up into a Tree and Pliny saith they made Stayes of Mallows in Arabia which with us is but a slender Herb but Hyssop is put for a Shrub Salomon wrote of all Herbs from the Cedar to the Hyssop but that is Wall-Hyssop which is dwarfish and tender as ours is Observe when Christ stood in our stead no Comfort was granted to him but what was devised to augment his Grief When his Strength was dried up like a Potiheard and his Tongue cleaved to his Jaws They gave him Vinegar to drink when he was providing for us a Cup of Blessings a Torrent and a River of Pleasure of which we might drink Vers. 30. When he had received the Vinegar he said It is finished and he bowed the head and gave up the ghost When he had received it that is tasted it for they put it into his Mouth with a Spunge on the top of a Reed then he said It is finished That is as much as was necessary for his Humiliation God's Glory and Man's Salvation as much as was decreed as much as was foretold And he saith It is finished because he was now upon the last work Death which was coming upon him and therefore foldeth it in the Expression with what is past It is finished because the last Act was at hand Matth. 26.28 This is my blood of the New Testament which is shed that is which is about to be shed Iohn 17.4 I have finished the work thou gavest me to do All the Sufferings were now compleated at Death which he was to suffer for our Sins Doctr. Christ closed not his Sufferings till all was finished which he had to do for us 1. In what sense it is said All things are finished 2. The Evidences and Reasons thereof 3. What Comfort this is to the Faithful I. In what sense it is said It is finished 1. All the Scripture Prophesies which spake of Christ's Death and Sufferings were now fulfilled and accomplished As that he should make his entrance into Ierusalem upon an Ass in all humility this was Prophesied of the Messiah Zech. 9.9 Behold thy King cometh unto thee he is just and having salvation lowly and riding upon an ass and upon a colt the fole of an ass And fulfilled by Christ Matth. 21.4 5. All this was done that it might be fulfilled which was spoken by the Prophet saying Tell ye the daughter of Sion Behold the King cometh unto thee meek and sitting upon an ass and a colt the foal of an ass That he should be betrayed by one of his Familiars his own Disciple Psal. 55.12 13. It was not an enemy that reproched me then I could have borne it neither was it he that hated me that did magnifie himself against me But it was thou a man mine equal my guide and my acquaintance So Psal. 41.9 Yea
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
perish for his Impenitency and Unbelief but not meerly for the Greatness of his Sin for what Sin is so great that it is not or cannot be expiated by the Blood of Christ Christ's Satisfaction maketh the Salvation of the worst possible you may have Peace with God if you will 5. It bindeth our Duty the closer upon us No Man shall perish but for want of a willing Heart to accept of the Redeemer who hath paid our Ransom and of the Grace which he hath brought to us by which we may be interested and instated in the Benefits of this Ransom All things are ready if we are ready Luke 14.17 Come for all things are now ready God's Fatlings are killed his Wines are mingled if we will not come to the Feast we perish through our own default We need confer nothing all is but to receive the Benefits propounded and offered Victory over Death Hell Sin Satan is ready yea Heaven is ready and all Spiritual Blessings are ready if we are ready For the Merit and Satisfaction of Christ is the great cause of all that Blessedness which is offered to the Creature God hath opened the way to all if they will not enter into it they perish by their own default He hath sent Preachers into all the World Mark 16.15 16. And he said unto them Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved and he that believeth not shall be damned Tit. 2.11 For the grace of God that bringeth salvation hath appeared to all men Let not us refuse our Cure though we must take a bitter Potion though we must enter in by the strait Gate of Faith and Repentance and walk in the narrow way of Self-denial and all holy Conversation and Godliness yet because it is to Life and the Legal Exclusion is taken off let us enter and walk in it Indeed if the Door were shut against us by the Sentence of thr Law and there was no way to remove the Bars and Bolts our Excuse were more just because then our Condition would be hopeless But now all is finished Salvation rendred possible now God hath taken away the Bars and Bolts by which his Law shut us out from all hope Let us not set up Bars and Bolts by our own Unbelief and by our own Cowardly Fears If Man were not Man but a Beast a Fool or a Mad-man it might more excusably be allowed to them to be led by Sense and Appetite and then it were an intolerable thing to Crucifie the Flesh with the Affections thereof But Man having Reason doth know or may know that this Command of God is equal that God doth not only require but help us to perform it and prevent us by his Grace 6. It doth not only bind our Duty upon us but it doth encourage us to Repent and Believe and Obey for Christ is able to save to the utmost all those that come to God by him Heb. 7.25 And he is the author and finisher of our faith Heb. 12.2 And doth give repentance as well as remission of sins Acts 5.31 For to you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake Phil. 1.29 The first Grace is his Gift and his resolved Gift to the Elect but all are to take their Lot If it were said to us alone That we should strive to enter in at the streight Gate or that we alone should deny our selves and take up our Cross and follow him it were hard But when the same Terms are propounded to all and when many young and old rich and poor have received them and have tried God's Ways and it hath succeeded well with them upon Trial why should we fear it If no body had done it or could do it then we might stick at God's Terms This Argument Austin used to himself in his Conflicts of Conscience Lib. 8. Confess Cap. 11. When he had long withstood offers of Grace he would then propound to himself the Example of others Cur non poteris quod isti istae Isti istae non in se pouterunt sed in Domino Deo suo Why may not I as well as those holy Men and those good Women They did it not in themselves but in the strength of their God and the power â—f his Grace The Yoke of Christ will be more easie than we think of especially when it is lined with Grace 7. When we have once accepted the Condition cleared up our Title then we shall have cause to Glory in the Lord and be sensible indeed that all things are finished which are necessary to our Comfort and Peace and that this was a full Merit As Paul would Glory in the Cross of Christ Gal. 6.14 God forbid that I should glory save in the cross of our Lord Iesus Christ. Rom. 8.1 There is now no condemnation to them which are in Christ. Then we shall make the bold Challenge of Faith Rom. 8.33 34. Who shall lay any thing to the charge of God's elect It is God that justifieth Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us If Christ had not made a full Expiation of all our Sins we were under Condemnation still He doth not say there is nothing worthy of Condemnation in Believers for as long as Sin and the Flesh remaineth in us which doth as long as we live in the World there is a Potential Guilt of Damnation an intrinsick Merit in our Actions of Death and Condemnation yet the Actual Guilt or Obligation is taken away because Christ is made a Curse for us Well then our solid Rejoycing to the lasts is in this compleat Satisfaction Rom. 5.11 We rejoyce in God through our Lord Iesus Christ by whom we have received the atonement It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We Glory in God Vse Let this raise in us 1. An hearty Thankfulness and Admiration of the Love of Christ who would not give over Suffering till he could say It is Finished till he had done enough to Glorifie God and Save the Creature enough for the Destruction of Sin as well as the Abolition of the Curse Christ did not Compound but paid the utmost Farthing Oh! let us raise our Thoughts in the Consideration of this Love His Enemies interrupted him and tempted him to give over Save thy self if thou be the son of God come down from the cross Mat. 27.40 42. If he be the King of Israel let him now come down from the Cross and we will believe him But because he was the Son of God and the King of Israel he would not come down till he was taken down and all was done that was necessary All God's Works are perfect Deut. 32.4 The Father ceased not till upon the Sixth Day he had perfected the Work of
the Creation and upon the Seventh Day he Rested So Christ will not come down till he had finished the Work of Redemption on the Sixth Day and on the Seventh he Rested in the Grave and Rose early in the Morning on the First Day of the Week to shew the Truth of his Satisfaction And the Holy-Ghost his Work is perfect all the time of his Life he continueth increasing our Graces but in the everlasting Sabbatism when Sin shall be no more his Work is brought to an end And then he shall present you faultless before the presence of his glory with exceeding joy Iude 24. But what were the Reasons why Christ would not give over till all was perfected 1. Love to his Father Iohn 18.11 The Cup which my Father hath given me shall I not drink it Christ loved the Father with unspeakable Love and was in like manner beloved by him Therefore when this Cup was put into his hands by his Father he would drink it off to the very bottom 2. Love to the Church Eph. 5.25 26. Even as Christ loved the church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word c. And Rev. 1.5 6. To him who loved us and washed us from our sins in his own blood The Church was given for a Spouse to Christ but we were polluted and defiled with Sin he would not only cleanse it but make it a glorious Church without spot or wrinkle or any such thing Eph. 5.27 Christ loved the Church and therefore it was not grievous to him to wash it with his Blood Because Iacob loved Rachel he served seven Years for her in Heats and Frosts by Night and Day and they seemed to him but a few days for the love he had to her Gen. 29.20 So the Son of God loved the Church and therefore endured all these Indignities and grievous Passions 3. He had respect to that eminent Glory set before him Heb. 12.2 Looking to Iesus the author and finisher of our Faith who for the joy that was set before him endured the cross despising the shame and is now sate down at the right hand of the throne of God Though the Way was rough the Prize was excellent and so he run through all the Pain and Shame and attained the eternal Crown of Glory He endured cruel Pains in his Body and bitter Sorrows in his Soul such as never any Man did suffer never any Angel could have born as he did so dear did it cost our Saviour to make a Propitiation for our Sins That which in all this did strengthen and encourage him was the Joy set before him namely that happy and glorious Estate which followed upon his Sufferings so that his Burden was made the lighter and his Sorrows much abated Oh let us think of this 'T is not a lessening his Love to us for he needed not to put himself into this condition Herein he was our Example to teach us how to sweeten the Cross and as our Mediator he is gone to Heaven to prepare a Place for us Iohn 14.2 3. I go to prepare a place for you And if I go and prepare a place for you I will come again and take you to my self that where I am there ye may be also 2. Let it raise in us a Confidence of the Benefits purchased For Christ expresseth himself as a Conqueror and in a kind of Triumph over the Devil and all the Enemies of our Salvation The Wrath of God is appeased Rom. 5.9 Much more then being now justified by his blood we shall be saved from wrath through him The Law is satisfied Gal. 4.4 5. God sent forth his son made of a woman made under the Law to redeem them that were under the Law Satan is vanquished Iohn 12.31 Now is the judgment of this world now shall the Prince of this world be cast out Guilt is removed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Sin is subdued Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Death is unstinged 1 Cor. 15.55 56 57. Oh Death where is thy sting Oh Grave where is thy victory 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 Iesus Christ. The Curse is removed Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Surely where Christ beginneth he will make an end We cannot have too high Thoughts of the Blood of Christ Heb. 9.13 14. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the â—lood of Christ who through the eternal spirit offered himself without spot to God cleanse your consciences from dead works to serve the living God Let us stand still now and behold the Salvation of God and Eccho to Christ's Cry It is finished it is finished What can the Law crave more than the Blood of the Son of God What will make us perfect as appertaining to the Conscience if this will not Being justified by his Blood we shall be saved from Wrath through him Christ hath so far obtained Pardon and Acceptance for us that he hath made an end of Sin for all that are willing to accept of his Grace upon God's Terms 3. Let it quicken us to Perseverance in our Duty notwithstanding Sufferings till all be ended that when we come to die we may be able to say Iohn 17.4 I have glorified thee on earth I have finished the work thou gavest me to do 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness If Christ out of Love to us would finish the Work of our Redemption What shall separate us from the love of Christ Rom. 8.39 4. It teacheth us how to comfort our selves in Death It finisheth all our Labours and Sorrows as Christ sheweth when he was about to give up the Ghost Isa. 57.2 He shall enter into peace they shall rest in their beds Believers have a Joy set before them as well as Christ. The Wicked cannot say It is finished their Evils are then begun 5. Let us believe Things to come The Event sheweth that all these Things were true which the Prophets had so long before foretold The Holy-Ghost cannot be deceived nor can God lie We are certain that Things yet to come shall be fulfilled as well as these which are past Those who lived before Christ's time had not such an Experiment of God's Truth as we have We have seen the Coming of Christ let us so fix our Minds on future Things as to draw them
off from Earthly He bowed his Head and gave up the Ghost I come to the later part of the Text. Some read it that first he Died and then bowed the Head there being no Spirit left to support it but Christ first bowed the Head and then died he did as it were becken to Death to come and do its Office He yielded up the Ghost his Soul was truly separated from his Body The form of Resignation we have Luke 23.46 Father into thy hands I commit my spirit Wicked Men because they die against their Wills their Souls are said to be taken away Luke 12.20 Thou fool this night thy Soul shall be required of thee Job 27.8 For what is the hope of the Hypocrite thò he hath gained when God taketh away his Soul But Christ yieldeth it up and for a Godly Man to give up the Ghost noteth his Faith Submission and Willingness to depart out of the Body As the Prophet saith of Christ Isa. 53.12 He hath poured out his Soul unto death Death did not surprize him Doctr When all things were finished Christ freely and willingly gave up the Ghost His Life was not taken away but resigned there was much of Violence but no Coaction The Term Giving up the Ghost doth not imply the bare Death of Christ but that he died willingly and freely Nihil in hoc Christo est nisi profusa liberalitas misericordiae remissionis peccatorum I can see nothing in this Christ but a prodigality of Love and Mercy He had freely emptied his Veins in the Garden every Pore became an Eye and wept Blood for your sakes and now he cometh to pour out his Soul Reasons why Christ was so willing to die 1. Out of Obedience to his Father The Divine Decrees had laid a necessity upon him and where the Father saith Must Christ saith I will Matth. 26.54 55. Thinkest thou not that I cannot now pray to my father and he shall presently give me more than twelve Legions of Angels which was the just number of a Roman Army But how then shall the Scriptures be fulfilled that thus it must be Christ willingly took this Necessity upon him it was but Necessitas ex Hypothesi had it not been for his Eternal Consent it would never have been said Thus it must be Luke 22.37 This that is written must be accomplished Luke 24.46 Thus it is written and thus it behoveth Christ to suffer It was a Necessity of his own making he was not compelled to Accept of the Conditions from God nor forced by the Violence of Man â—o yield up his Life Iohn 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment have I received of my father 2. Out of Love to us The Jews crucified him but Love made him die we had else perished for ever The Law laid it upon us but Love made Christ take it upon himself Isa. 53.4 Surely he hath born our griefs and carried our Sorrows Justice demanded it of us but Christ said I will be responsible exact it of me Mat. 20.28 Even as the son of man came not to be ministred unto but to minister and to give his life a ransom for many He took Life to lay it down at the demand of Justice Justice said I must have a Ransom Christ said Take it of me let these go Iob 33.24 Then he is gracious unto them and saith Deliver him from going down to the pit I have found a ransom The Father received it and Christ payed it As the Angel said to Abraham Gen. 22.12 Lay not thine hand upon the lad neither do thou any thing unto him Justice would have reached forth a deadly stroke to us but Christ catched the blow 3. This would finish his Labours Death was Christ's last Enemy of his Person as well as of his Kingdom He had been harassed and worn out with Sorrows the Grave was a place of Rest it was finished as to him Isa. 57.2 He â—â—all enter into peace they shall rest in their beds Death was the end of Christ's Journey and all his Labours in the Flesh. The Grave was a dark dismal place till Christ went into it ever since it is but a Chamber of Rest and Christ keepeth the Key of it Isa. 26.20 Enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment 4. This furthered his Triumph and made it every way more compleat By dying Christ carried the War into his Enemies Land and foiled Death in its own Territory and made Death it self Mortal by lying in the Grave The Cross and the Grave were the means of Christ's Triumph by these the Devil thought to foil him and by these he triumphed He conquered Satan and Sin when they seemed to have most power upon him like angry Bees they stung him and disarmed themselves Heb. 2.14 That through death he might destroy him that had the power of Death that is the Devil Col. 2.15 And having spoiled principalities and powers he made a shew of them openly triumphing over them in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Cross Eph. 2.16 Having slain the enmity thereby that is by his Cross formerly spoken of When he was slain himself then he slew Death and the Law Christ's crucifying was his Exaltation and Preferment It is twice expressed by lifting up Iohn 3.14 So shall the son of man be lifted up John 12.32 33. I if I be lifted up will draw all men after me This he said signifying what death he should die The Grave was consecrated and sanctified by Christ's lying there Duo in cruce affixi intelliguntur saith Origen Christus visibiliter sponte suâ— ad tempus Diabolus invisibiliter invitus in perpetuum There were two crucified at once Christ visibly of his own accord for a time only the Devil invisibly against his will for ever Christ received a slight hurt in his Heel but he bruised Satan's Head 5. He was hastening to his own Glory Heb. 12.2 For the joy that was set before him he endured the cross despising the shame and is sat down at the right hand of the throne of God He was thinking of his Welcom to Heaven Oh what sweet Embraces there would be between the Father and him Psal. 110.1 The Lord said unto my Lord Sit thou at my right hand till I make thy enemies thy footstool Dan. 7.13 14. I saw in the night-visions and behold one like the son of man came with the clouds of Heaven and came to the Ancient of days and they brought him near before him And there was given him dominion and glory and a kingdom that all people nations and languages should serve him his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed How the Angels should usher him into Glory
though there were two left with shining Garments to give satisfaction to his Disciples Acts 1.10 11. While they looked steadfastly towards Heaven as he went up behold two men stood by them in white apparel which said Ye men of Galilee why stand ye gazing up into heaven This same Iesus which is taken up from you into heaven shall so return in like manner as ye have seen him go into heaven Christ was thinking how his Father would embrace him put the Crown upon his Head bid him sit down at his right hand and how there he was to be Royally attended And this doth not derogate from his Love to us for he went to prepare a Place for us and as our fore-runner is entred into Glory and because he lives we shall live also 1 Use. To commend the Love of Christ to us 1. That he should die this was an incomparable condescention of his Love Simeon suffered himself to be bound for his Brethren Gen. 42.24 Lot proffers his Daughters to save his Guests Gen. 19.8 But Christ would lay down his Life If it were in our choice who would die Who would be tumbled into a Pit of Darkness a cold Hole where he should see the Sun no more We would live for ever It is not put to our choice but it is in our wishes But Christ might have chosen whether he would die or no and yet he died 2. Christ had more reason to love his Life than we have He had a delicate Body and the Social Presence of the Godhead The poorest Worm in the world desires to keep its Life Iob 2.4 Skin for skin yea all that a man hath will he give for his life That is a Man would part with all for Skins were the Barter of those days And the more excellent the Life is the more desire Men have to keep it as young Men whose Marrow is in their Bones to them Life is Life indeed The Woman that was broken and spent with old Age yet spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her living on Physicians Luke 8.43 Christ had reason to love Life upon a Natural Respect he was about 33 Years old and upon a Spiritual Respect his Human Nature enjoyed the near presence of the God-head but when he was in his full vigour and strength he willingly died 3. That Death which he died was a sad bloody Death the saddest Death that any Man could die He was weaken'd with the Agonies in the Garden They pierced his hands and his feet Psal. 22.16 The Sinewy Parts of his Body were pierced with Nails his Life dropping out by degrees the Irons open'd a passage for his Soul And which was more than all he suffered under the wrath of God Mat. 27.46 My God! my God! why hast thou forsaken me 4. It was a shameful Death he suffered as a Malefactor Isa. 53.12 He was numbred with the transgressors He was Crucified between two Thieves In medio latronum tanquam latronum maximus as if he were the greatest of them He was treated as a Sinner we are made the Sons of God Iob was called Hypocrite by his Friends but he would maintain his Righteousness till death Iob 27.6 My Righteousness will I hold fast and will not let it go my heart shall not reproach me so long as I live Eusebius Vercellensis chose rather to starve in Prison then that it should be said he had eaten with the Arians Christ takes it patiently to die as a Thief an Impostor a Traytor Iohn 18.30 If he were not a malefactor we would not have delivered him up unto thee The High-Priest charged him with Blasphemy Mat. 26.65 Then the High-priest rent his clothes saying He hath spoken blasphemy what further need have we of witnesses Behold now ye have heard his blasphemy The Disciples began to doubt of him and to look on him as an Impostor Luke 24.21 We trusted that it had been he that should have redeemed Israel By God himself when he had taken our Sins upon him he was dealt with as a Transgressor 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin He was as a Sinner before Heb. 9.28 So Christ was once offered to bear the sins of many An ingenious Man â—alueth his good Name above all Enjoyments There was enough to clear Christ's Innocency yet in the repute of the world he suffered as a Malefactor Oh how unlike is Christ to the Men of the World Christ is Innocent and accounted a Transgressor they are Transgressors yet would fain be accounted Innocent as Saul said to Samuel 1 Sam. 15.30 I have sinned yet honour me now I pray thee before the elders of my people and before Israel We are more careful of Credit than Conscience and would not be accounted Sinners yet do not fear to be so What a comfort is this to Believers that Satan cannot lay more to your charge than his Instruments did to Jesus Christ. 5. He submitted to this Death most willingly He thirsted and longed to pay the Ransom for us here was not so much pain and shame as there was willingness Gal. 1.4 Who gave himself for our sins There was not only the Acts of the Father in giving Christ but a peculiar Act of Christ He gave himself How freely did Christ empty his Veins and let out his Soul it was no more to Christ to pour out his Soul than for the Minister to pour out the Wine We pray as if we were afraid to be heard we hear as if we were loth to be saved we serve God as if we were loth to please him there is a grudging in our Acts of Duty but Christ was free and willing to die for us 6. His Blood was spilt in Malice it might have cried for Vengeance yet it crieth for Pardon it had the Perfume of an infinite Merit Heb. 12.24 The blood of sprinkling speaketh better things than that of Abel As to Abel's Blood that crieth for Vengeance Gen. 4.10 The voice of thy Brother's blood crieth unto me from the ground Christ's Blood cries for Pardon As to the Actors his Blood would not have been a Curse to them if they had harken'd to the Voice of the Gospel But to speak of our selves we by our Sins had made our Lord to serve and die yet doth not his Blood speak against us as Abel's did against Cain but it speaks to God to pacifie his Wrath and to pardon us Our Sins cry Lord forgive not Isa. 2.9 The mean man boweth down and the great man humbleth himself therefore forgive them not They speak in our Conscience ye deserve Death But Christ's Blood speaketh words of Peace and Comfort to cleanse it and make it quiet when Wrath is ready to break out from Justice it still cryeth Father it is finished Christ's Blood yet speaketh When the awaken'd Conscience lies in fear of the offended Judge and is vexed with the restless Accusations of Satan the Blood of Christ speaketh better things viz. it is
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness 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. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul Rom. 8.23 And not only they but our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
Son of God Rom. 1.4 Declared to be the Son of God with Power by the Resurrection from the dead The true Messiah and Judg of the World Acts 17.31 Because he hath appointed a Day in the which he will judg the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the dead If he had been an Impostor neither could he have raised up himself being a mere Man nor would God have raised him up for we cannot imagine that Divine Providence would cooperate to countenance a Lie or Cheat. As then you would not be found Enemies to Christ in his Imperial Day give him Glory and Dominion If you slight him you despise one that is evidently declared to be the Son of God and there is no Medium either he must be your loving Saviour or your terrible Judg. If you neglect him he will not be the first-born from the dead to you nor the first-Fruits to you The first-Fruits did not bless the Tares or the Cockle or Darnel or filthy Weeds but only the good Corn though raised again you shall be by his Judicial Power Again he is the Prince of the Kings of the Earth and therefore highly to be respected Respect to great Ones and fawning upon great Ones is the practice of all the World all will seek the Ruler's Face As all Rivers run to the Sea so do all the Respects of the World to the Great and the Mighty And is not the Son of God worthy of our Respects that is sat down at the right Hand of Majesty above all If we did live by Faith as much as by Sense we would see it is our Interest as well as our Duty to honour Christ we would not fear a mortal Man that can threaten us with a Prison but Christ who can threaten us with Hell nor be dismayed at the Frowns of Men when Christ smiles Who would not fear thee O Lord and glorify thy Name Rev. 15.4 We would yield up our selves to be his willing Subjects and obey his Laws who can reward us not with Temporal Dignities but Eternal Life The Authority and Power that all others have is but derived from Christ and subordinate to him therefore if he smiles whose Frowns need we fear He is the one Law-giver that hath Potestatem Vitae Necis Power of Life and Death he is able to destroy absolutely and you may be safe in his Protection Well then if we consider what he is he deserveth everlastingly to be honoured II. What he hath done for us He loved us and washed us from our Sins in his own Blood And there we begin First With the Fountain and Bosom-cause of all and that is Christ's Love To him that loved us 1. Christ's Love is the Ground of Man's Redemption that stirred all the Causes and set them a-work that concurred to this End Other Attributes were manifested in the Redemption of Mankind as God's Wisdom Power Justice Holiness but they are all subservient to Love but Love is at the upper end of all Causes subservient to nothing but it self If you ask a reason of other things it may be assigned but if you ask a reason of his Love that cannot be given but from it self If the question be Wherefore did God discover such Riches of Wisdom Goodness and Power for the saving poor worthless Creatures He loved us Iohn 3.16 God so loved the World that he gave his only begotten Son Wherefore did Jesus Christ submit to such bitter Agonies such an accursed Death He loved us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour Ephes. 5.25 Christ loved the Church and gave himself for it And Gal. 2.20 Christ liveth in me and the Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me But now put the question Wherefore did he love us Love only is the reason of it self He loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor choose you because ye were more in number than any People c. but because the Lord loved you 2. As it is the Fountain-Cause so it was that Property that shined forth most conspicuously in the Work of Redemption Rom. 5.8 God commendeth his Love toward us in that while we were yet Sinners Christ died for us And therefore this is that which we should most admire and be ravished with in our Thoughts Here next to the Description of the Excellency of Christ's Person the first thing mentioned in the Doxology it self is this To him that loved us This is a comfortable Word as if Jesus would be described and known by nothing so much as by his Love What was the Son of God but Love incarnate Love born of a Virgin Love conversing in the World and preaching Salvation to poor Sinners Love going about and doing Good Love relieving the Diseased and the Possessed curing the Deaf and the Dumb and the Blind and the Lame and finally Love dying and hanging on the Cross God is Love 1 John 4.8 The Angels in Heaven adore this Love tho Spectators not Parties interested he came not for their sakes but ours only We have a little notional knowledg of it but could we once find the saving Effects of God's Love in Christ impressed upon our Hearts by the Spirit how would you be melted and ravished and ever be thinking what Glory and Honour you might bring to him that thus loved you You and I may discourse of it it is not a few cold Thoughts of the Love of Christ will work on us but the shedding of this Love abroad in your Hearts by the Holy Ghost Rom. 5.5 There is no Knowledg like the experimental Knowledg which ariseth from the felt and known Effects of this Love this would awaken your Hopes fill you with solid Comfort excite you to your Duty 2 Cor. 5.14 For the Love of Christ constraineth us However till you have this the Means you must use are sound Belief and serious Consideration 1 st Imbracing by Faith the Love of God in Christ and the good things prepared by it as they are revealed and offered in the Gospel That is the way to get this fuller Insight and experimental Knowledg and Feeling of this Love for so the Apostle prayeth Ephes. 3.17 18 19. That Christ may dwell in your Hearts by Faith that ye being rooted and grounded in Love may be able to comprehend with all Saints what is the Breadth and Length and Depth and Height and to know the Love of Christ which passeth knowledg 1 John 4.16 We have known and believed the Love which God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him 2 dly The serious Contemplation and
away The Party displeased and provoked is God and the Party defiled is the immortal Soul of Man which being subject to the Power of God and bound by his Laws upon Disobedience is conscious to it self of the Merit of Death and Punishment and debarred from all Communion with God And it cannot have any sound Peace till it knows that God is satisfied and that it shall be admitted again into terms of Grace and Favour with him That Sin hath made us filthy and loathsom to God that we cannot please him nor be accepted with him the Word doth not only assert it Psal. 14.2 3. The Lord looked down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be righteous Job 14.4 Who can bring a clean thing out of an unclean not one But Conscience is in part sensible of it so that a Sinner hath a secret Dread and Shiness of God especially upon the commission of actual Sins 1 Iohn 3.20 21. For if our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we Confidence towards God I know generally Man looketh to the Foulness and Cleanness of the body but is insensible of the Stain of the Soul Yet we cannot always exempt no not the worst from a secret Sense of this However our Misery and Happiness dependeth upon God's Judgment not our own If in the Eye of God all of us are polluted and unclean lying in our Blood defiled with the Guilt of Sin already committed and the filthy Vileness of Sin yet in-dwelling This is evident we were miserable enough till God found out a Remedy And this Misery is the deeper because Man loveth what God loatheth as the Swine loveth wallowing in the Mire and therefore it is a Creature loathsom to us We count Sin a Bravery when it is the greatest Impurity a Filthiness deeply ingrained in our Natures and therefore not easily washed away both as to the Guilt as also to the Stain and â—lot 2. This being our Misery Christ came to wash us and with no other Laver than his own Blood as a Priest offering himself a Sacrifice for our Sins The Remedy for so great a Mischief must have a noble and excellent Cause That Blood was necessary appeareth by the Types of the Law for the typical Expiation was made by the Blood of Bulls and Goats offered in Sacrifice And that no Blood but the Blood of Jesus Christ would serve the turn is evident if you consider the Party displeased and provoked who was God the Party defiled the immortal Spirit of Man and the heinous Nature of the Offence which was a Breach of his righteous and eternal Law Therefore it is said 1 Iohn 1.7 The Blood of Iesus Christ his Son cleanseth us from all Sin Heb. 1.3 He by himself purged our Sins And Heb. 9.13 14. If the Blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God There is Virtue and Efficacy enough in the Blood of Christ partly from the Institution of God and its own manifold Worth and Value as being the Blood of God partly by the way and manner in which it was offered by an Act done in our Nature of the greatest Obedience and Self-denial that ever was or can be and so God is fully repaired in point of Honour 3. This Sacrifice thus offered was accepted of God in the Behalf of sinful Man as a full Price and Merit to procure for us both Justification and Sanctification We needed both being polluted both with the Guilt and Stain of Sin Both are a Trouble to a sensible Conscience or an awakened Sinner who is in the next Capacity to receive this Sacrifice 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness As a Man that hath broken his Leg is not only troubled with the Pain but would have it set right again Both are implied in this Washing and both are effectually accomplished by virtue of his bloody Death and Sacrifice 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of our Lord Iesus and by the Spirit of our God And Christ hath obtained both by virtue of his bloody Death and Sacrifice for our Pardon and Restitution to God's Grace and Favour Rom. 5.1 Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ As also the Gift of the Spirit to sanctify and renew us to the Image of God Tit. 3.5 6. Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour 4. Besides the Impetration of this Benefit we must consider the Application The Sacrifice had Power to purge us and wash us from our Sins as soon as it was offered and accepted of God The procuring of the Power is the Impetration which was antecedent to actual Pardon and Sanctification Therefore it is said When he had by himself purged our Sins he sat down at the right Hand of the Majesty on high Heb. 1.3 Then he interposed the Merit then was the first Grant made or Liberty given But then for the Application It is applied when we submit to those terms that are agreed upon between our Redeemer and God as our supream Judg and Lawgiver As when this Sacrifice is believed and depended on and pleaded in an humble and broken-hearted manner and improved to Thankfulness and Resolutions to return to the Obedience of our Creator then is Sin actually pardoned and our Hearts cleansed He did not pardon nor cleanse nor sanctify as soon as this Blood was shed upon the Cross until it be effectually applied to the filthy Soul by a lively Faith Acts 15.9 Purifying their Hearts by Faith and a serious and broken-hearted Repentance 1 Iohn 1.9 If we confess our Sins he is faithful and just to forgive us our Sins We must bewail our Sins depend upon the Sacrifice of Christ sue out the Virtue of it by Prayer Psal. 51.2 VVash me throughly from mine Iniquity and cleanse me from my Sin Extinguish the Love of Sin by godly Sorrow and all holy means and mortify the Flesh by the Help of the Spirit Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body c.
our Lord Iesus Christ may be glorified in you So for Dominion the practical Acknowledgment is better than the verbal Luke 6.46 Why call ye me Lord Lord and do not the things that I say Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Christ was mocked when they cried Hail King of the Iews Mat. 27.29 and yet they crucified him If we would have Dominion given to Christ we must look upon our selves as not our own but his not live to our selves or use our selves for our selves but resign up our selves absolutely to him Then for others such is their Love to Christ and the Souls of Men that true Christians desire that Christ may not only be glorified by themselves but others that he may be known worshipped and believed on in the World especially those about them as Fire turneth all things about it into Fire 3. The Duration For ever and ever In all Doxologies a long Duration is expressed They desire not only the present Age may glorify God but the future When we are dead and gone the Lord remaineth and they would not have him remain without Praise and Honour It is the Comfort of their Souls when dying that God shall have a People to praise him and they prize their own Salvation the more that they shall live for ever to glorify God that as God's Blessings are everlasting so shall be their Praises 4. It is ratified by a solemn Attestation Amen It is Notum Desiderii Supplicationis by it we testify our fervent Affection and strength of Desire after the Glory of Christ. We should have an Amen for our Praises as well as for our Prayers Not only to say Iesus Master have Mercy on us Amen but To him be Glory for ever and ever Amen SERMON II. REVEL I. 6 And hath made us Kings and Priests unto God and his Father I Shall take up this Subject again and speak of our Priesthood when we shall be admitted into the immediate Presence of God and praise him for evermore There is a Ministration before the Throne of Grace or before the Throne of Glory before the Throne of Grace we minister in this Life before the Throne of Glory in the Life to come Of the latter I shall now speak because it is a Truth commonly overlooked Doct. That the Priesthood which we have by Christ concerneth our Ministration in the Heavenly Temple I shall prove it by these Arguments 1. Because a Christian so is conformed to Christ and made like him in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things Col. 1.18 That in all things he might have the Preheminence Rom. 8.29 Whom he did foreknow he did also predestinate to be conformed to the Image of his Son that he might be the first-born amongst many Brethren Now if I shall prove to you that Christ was not consecrated to his everlasting Priesthood till he died then it is very congruous that it should be so with a Christian for our Office dependeth upon his and is carried on in a way of conformity to his Now that Christ was consecrated at his Death I prove by these Places Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him that is when he had learned Obedience by the things which he suffered ver 8. And Heb. 2.10 The Captain of our Salvation was made perfect through Sufferings that is fully consecrated and fitted to be a Priest to perform that Office to our Comfort His Death is expressed by a Notion of Perfection Luke 13.32 Behold I cast out Devils and I do Cures to day and to morrow and the third Day I shall be perfected that is shall suffer Death It is good to enquire in what Sense in these and in many other Places Christ is said to be made perfect it is not meant of his Personal Perfection but Official As to his Person as he was God he was perfect from all Eternity as God-Man he was perfect from the first moment of his Conception The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made perfect relateth to his Office and may be rendred consecrated as well as made perfect Being consecrated he became c. And it behoved the Captain of our Salvation to be consecrated through Sufferings The Word signifieth in its first sense to finish and accomplish a thing That which is brought to an end is perfected So was Christ as a Priest perfected that is fit to minister before God as a Priest But that it should be rendred consecrated I prove 1. Because the Word is rendred consecrated elsewhere Heb. 7.28 Consecrated for evermore In the Margin perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is in the Old Testament Thou shalt consecrate Aaron and his Sons Exod. 29.9 the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt perfect or fill the Hand of Aaron and his Sons And the Sacrifice of Consecration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrifice of Perfecting or Compleating because the Priest was to pass through some Ceremonies and these being done he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be consummate or made perfect or fully authorized to perform the Priest's Office 2. I prove it from the Context in Heb. 5. There the Apostle is discoursing of Christ's everlasting Priesthood and his being made perfect is with respect to that Office He was not perfect or fitted for that Work till he stood before God with a Sacrifice in his Hand till he had offered up himself with Prayers and Tears and strong Cries and had learned Obedience by the things which he suffered but then he was made perfect for the Rites of his Consecration were over that is his Agonies and bloody Sufferings then he was fully consecrated and compleated to be a Priest So that Christ's solemn Consecration was at his Death 3. The Reason of the thing sheweth it◠Jesus Christ was to be a merciful and faithful High Priest in things pertaining to God to make Reconciliation for the Sins of the People Heb. 2.17 These two Attributes merciful and faithful refer to God and us Merciful to help and relieve sinful miserable Man Faithful with Respect to God in performing all things which belong to his Sacerdotal Office and going through with his Work given him in Charge till he hath fully finished it The best and most merciful High Priest that ever was must be made in the best and most convenient manner Well then he is made perfect when he hath had a thorow Sense of our Misery and took the Course presented to remove it when his Heart was intendered and his Hand was filled with the purest Sacrifice that ever was offered and so by his Agonies and bloody Sufferings he was perfected consecrated and fully qualified to minister before the Lord and to intercede for poor Creatures and to bless them
11 12. If thou forbear to deliver them that are drawn unto Death and those that are ready to be slain If thou sayest Behold we knew it not doth not he that pondreth the Heart consider it and he that keepeth thy Soul doth not he know it and shall not be render to every Man according to his Works Here is a Work of Charity delivering the Innocent from temporal Death the Sin is a Sin of Omission every Man is bound to do what he can to save his Neighbour from imminent Destruction It is our Duty not to be silent and see him perish with a safe Conscience we cannot do so it is against the Light of Nature and all Honesty to use Tergiversation in this Case when we have Probability to help it and will not this hold good in the Case of Brotherly Reproof when thou seest thy Neighbour likely to perish and be undone for ever The same Charity that bindeth us to deliver him from Temporal Death will much more bind us to deliver him from Eternal Death Heb. 3.12 13. Take heed lest there be in any of you an evil Heart of Vnbelief in departing from the living God Not only in you your selves but in any of you as will be clear in the Remedy prescribed But exhort one another daily while it is called To Day lest any of you be hardened through the Deceitfulness of Sin This is a Work of Christian Charity which we owe to one another as Christian Brethren But see how God answereth the Excuse If thou sayest Behold we knew it not They knew not the Danger or Innocency of the Person Can you answer so to God Doth not he that pondereth the Heart consider c. He will be Judg whether you love your Brother yea or no whether this Pretence be Cowardice or mere Ignorance 2. How far the Obligation reacheth extensively It bindeth all For 1. All are to be able Col. 3.16 Let the Word of God dwell in you richly in all Wisdom teaching and admonishing one another And Rom. 15.14 I am perswaded of you my Brethren that ye also are full of Goodness filled with all Knowledg able also to admonish one another There are several Relations between Christians but all are bound to reprove some are Superiours some are Inferiours Superiours are bound in point of Justice Inferiours in point of Charity Superiours that have Charge of Souls are much more bound to reprove than others God 's Threatnings against them are more grievous if they neglect this Duty of Love The Watchman must not spare Yea they are bound though it be with the Danger of their Lives as Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves Iohn the Baptist reproved Herod though it cost him his Life Mark 6.27 And the Reason is they have a double Tie and Bond upon them as their Office and Relation besides the common Bond of Charity But now whether Inferiours are bound to reprove those that are over them Yes certainly for David a King did receive with Meekness a Reproof not only from Nathan a Prophet but from Abigail a Woman 1 Sam. 25.32 33. And Iob produceth it as a Proof of his Integrity that he despised not the Cause of his Man-servant or of his Maid-servant when they contended with him Job 31.13 Certainly we owe this Duty to Superiours as their Danger is greater To save a private Person is not so much as to do good to one that shineth in a higher Sphere Well then we are bound to reprove all whom we are bound to love whether Superiours or Inferiours But then to Superiours we are to use great Modesty 1 Tim. 5.1 Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren It should be rather an Exhortation and Intreaty than a Reproof So Princes and Magistrates who are subject to Errors and Miscarriages may with Humility and Wisdom be admonished as Naaman's Servant 2 Kings 5.13 My Father if the Prophet had bid thee do some great thing wouldst thou not have done it how much rather then when he saith Wash and be clean Dan. 4.27 Wherefore O King let my Counsel be acceptable to thee And Col. 4.17 Say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it But yet this is still a Generality If every one be bound to reprove all and all every one when shall we know that this Duty is to be put in Act Answer The Admonisher should have a Calling to it through some Relation between him and the Offender So we may find it in all kind of Relations A Minister or Prophet as Nathan reproved David 2 Sam. 12.1 As a Counsellor Ioab reproveth him 2 Sam. 19.5 6. Thou hast shamed this Day the Faces of all thy Servants which have saved thy Life A Yoke-fellow as the Husband the Wife Iob 2.10 Thou speakest as one of the foolish Women speaketh The Wife the Husband as Abigail to Nabal 1 Sam. 25.37 And it came to pass in the Morning when the Wine was gone out of his Head and his Wife had told him these things his Heart died within him and he became as a Stone A Son as Ionathan to Saul 1 Sam. 19.4 And Jonathan spake good of David to Saul his Father and said unto him Let not the King sin against his Servant against David because he hath not sinned against thee A Servant admonisheth a Prince 2 Kings 5.13 A Subject so Daniel to Nebuchadnezzar Dan. 4.27 A Friend to his Friend Prov. 27.6 Faithful are the Wounds of a Friend Yea a Stranger travelling by the way and seeing his Fellow-Traveller sin or sitting at the same Table it is a Call because he is then in his Company and there is the Sin committed For so Christ proveth the Samaritan was a Neighbour to the Iew when he lighted upon him Luke 10.29 So that the Duty though it universally obligeth yet it is not unpracticable there is something giveth us the Occasion 4 thly It is recommended When besides the Precept there is a Commendation it sheweth the Value of a Duty Now God not only commandeth but commendeth to us both the giving and taking a Reproof and that upon the highest and most pressing Motives 1. Let us see how the giving a Reproof is recommended to us as a Means to increase Knowledg Prov. 19.25 Reprove one that hath Vnderstanding and he will understand Knowledg that is profit in the Fear of the Lord. Yea as a Means to convey Life Prov. 6.23 And Reproofs of Instruction are the way of Life They are a means to reduce Men to God and eternal Happiness and it is called saving a Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he that converteth a Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins So Prov. 24.25 But to them that
rebuke him shall be Delight and a good Blessing shall come upon him that is all will pray for him whereas they curse and detest Flatterers Many such Promises there are 2. Taking a Reproof is commended Eccles. 7.5 It is better to hear the Rebuke of the VVise than for a Man to hear the Song of Fools It sads the Heart for the present yet it is more wholesome and beneficial than vain Mirth that puts us off from Seriousness in Soul-Dangers and feedeth our Lusts and Corruptions So Prov. 13.18 Poverty and Shame shall be to him that refuseth Instruction but he that regardeth Reproof shall be honoured A head-strong wicked Man bringeth himself to Beggary and Shame but he that taketh Counsel betimes soon wipeth off the Stain of his Miscarriages So see two Proverbs together Prov. 15.31 32. The Ear that heareth the Reproof of Life abideth among the VVise He that refuseth Instruction despiseth his own Soul but he that heareth Reproof getteth Vnderstanding The one is a slight careless Person that despiseth God and his Salvation but the other giveth a Token of a wise and tractable Disposition So Prov. 17.10 A Reproof entreth more into a wise Man than an hundred Stripes into a Fool. Correption doth more good than Correction Now when God doth argue and perswade and not only interpose his Authority surely this is a Duty of Importance which we should make Conscience of 5 thly If God hath given Directions about it is is unquestionably a Duty belonging to us for Directions suppose the Duty and shew that God would not have it miscarry in our Hands As when God directeth to pray he supposeth Prayer when God directeth to hear he supposeth hearing so when he directeth to reprove he supposeth Reproof to be a Duty Now the Word of God doth every where abound with these Directions as with what Lenity and Meekness we should reprove 2 Cor. 2.4 For out of much Affliction and Anguish of Heart I wrote unto you with many Tears not that you should be grieved but that you may know the Love which I have more abundantly unto you Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted What Difference we should make of Faults Gnats and Camels Matth. 23.24 Ye blind Guides which strain at a Gnat and swallow a Camel Of Persons Iude 22 23. And of some have Compassion making a Difference Others save with Fear pulling them out of the Fire 6 thly The Duty is necessary to prevent a Sin such as Detraction Censure and Backbiting It is the usual Fashion of the World to change a Duty into a Sin it should be the Care of God's People to change a Sin into a Duty Ephes. 5.4 Not foolish Talking or Iesting which are not convenient but rather giving of Thanks So do not speak of them that sin but to them do not judg but reprove 7 thly That without which no Society can be maintained no Relation faithfully improved certainly is an unquestionable Duty but so is Reproof No Society can be maintained for Faults will arise the Injured will vent themselves in Passion or Reproof now which conduceth to the Welfare of Humane Society And for Relations how can I be faithful to God in them unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use Even good Men will miscarry if we be privy to it must we hold our Peace Well then observe the Reasonableness of God's Ordinance III. What is Reproof It is an Act of Charity or Mercy by which we seek by fit Discourse to draw our Brother from Sin to his Duty 1. It is an Act of Charity and Mercy not of Pride and Vain-glory Iam. 3.1 My Brethren be not many Masters knowing that we shall receive the greater Condemnation No it is not an Act of Mastery or rash Judging but of Mercy towards our Brother in his spiritual Misery as he hath rendred himself obnoxious to God's Wrath. 2. The Means it useth is fit Discourse not Correction and Chastening but Correption or Rebuke It must be dispensed in most wholesome ways such as may be most fit to gain a Sinner and heal his Soul To some we must use more Tenderness but more Sharpness to others In general we reprove from God's Word Col. 3.16 Let the Word of Christ dwell in you richly in all VVisdom teaching and admonishing one another That the Offender may see God reproving him rather than Man as Christ reproved the Pharisees with mere Words of Scripture Matth. 15.7 8 9. Ye Hypocrites well did Esaias prophesy of you saying This People draweth nigh unto me with their Mouths and honoureth me with their Lips but their Heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth either by Exhortation Admonition or Caution 3. The End not to shame him but to gain him from Sin to his Duty If the Man be good to set him in joint again Gal. 6.1 Brethren if a Man be overtaken in a Fault ye which are spiritual restore such an one in the Spirit of Meekness considering thy self lest thou also be tempted If carnal to take this Occasion to turn him from Sin to Holiness or to save his Soul from Death Iam. 5.19 20. Brethren if any of you do err from the Truth and one convert him let him know that he which converteth the Sinner from the Error of his way shall save a Soul from Death and shall hide a Multitude of Sins IV. Let us see when this Duty bindeth or bindeth not For it being an Affirmative Precept it doth not bind at all times but as circumstantiated Affirmative Precepts non ligant ad semper do not always bind as negative Precepts do for evil Actions are never lawful Affirmative Precepts bind only when Time and Place and other Circumstances concur and then the Omission is faulty The Question then is At what times and in what Circumstances this Duty bindeth 1. It bindeth not if I do not certainly or probably know the Sin of my Neighbour For Reproof by way of Charge must be upon an apparent Crime as Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be blamed 1 Cor. 5.1 It is reported commonly that there is Fornication among you and such Fornication as is not so much as named among the Gentiles that one should have his Father's VVife 1 Cor. 1.11 For it hath been declared unto me of you my Brethren by them which are of the House of Cloe that there are Contentions among you Mark the Grounds he goeth upon certain Knowledg publick Fame and valuable Testimony It is commonly reported And it is declared by the House of Cloe. Faults that we reprove must be certainly known and evident we may not reprove upon bare
sticketh to this Covenant 307 This Covenant rightly understood prepares Mens for Christ ibid. Vid. Preparatory Works How you may avoid the Curse of this Covenant 310 How the two Covenants agree and are subservient one to another 309 Covet What the Sin is that is forbidden in the tenth Commandment Thou shalt not covet 305 Covetousness how incident we are to it 59 How it discovers it self ibid. The Evil of this Sin 364 Arguments against it 60 Counsel How God gives Counsel to his People 1112 Creation the Power of God seen in it 412 Cross. Why God foretels his People of a Cross 354 Taking up the Cross what it is 350 351 What it is to take up the Cross daily 352 Why those that follow Christ should take up the Cross ibid. Motives to take up the Cross 355 Necessity of being prepared for the Cross ibid. Who are prepared for the Cross and who not 356 Cup. A threefold Cup in Scripture 1131 D DAY of Grace to be prized and improved 14 Darkness What it is to walk in Darkness and see no Light 809 Why the People of God may walk in Darkness and see no Light 810 Comfort to support the Children of God in a dark State 812 In dark times we should trust in God Vid. Trust. Dead Arguments against one coming from the Dead 675 Death of Christ. The Love of Christ in his Dying 1154 Reasons why Christ died willingly ibid. Sacraments relate to Christ's Death 1009 How we are to remember Christ's Death 1011 Vid. Shewing forth Death of Christ to be remembred not as a Tragical Story but as a Mystery of Godliness 1010 Death of Christ a powerful Argument to press Repentance and make us hate Sin 681 714 Delay in answering Prayer Vid. Prayer Delay of Repentance reproved 101 Motives against these Delays 102 532 Destroy What God hath and will destroy 794 Why we should not build what God will destroy 798 Devil How many ways he may vex and trouble God's People 706 Our Trials are the more sore because the Devil hath a Hand in them 707 Why God permits the Devil to vex and trouble his People 708 God doth restrain and bridle the Devil's Fury 709 How far the Devil's Power is destroyed 790 Vid. Power of the Devil Difficulty of Salvation great 397 Wherein the Difficulty lies ibid. Vid. Impotency This Difficulty must be understood and thought of how and why 401 Motives to fortify you against the Difficulty of Salvation 40â— Difficulty of rich Mens Salvation why the Apostles wondred at it 394 Vid. Rich Men. Difficulties How we are or are not to consider them 485 The Inconvenience of sinful considering Difficulties ibid. Disciple of Christ. What it is to enter our selves a Disciple of Christ 341 The Necessity of this beyond Alms and all other amiable Qualifications 343 They that profess themselves Disciples of Christ must imitate his Example 344 Vid. Example Discourse good and bad Vid. Tongue Due What is a Man's Due 82 Dwelling in God what it is and in what manner to be done 906 Motives to press it 904 E END Man was made for an End 637 How our End is to be accomplished 638 Man's chief End is to glorify and enjoy God 637 Why other things should not be our chief End 639 How we should urge our Souls concerning our chief End 639 How we should honour God as our last End 39 Enemy The Devil is an Enemy 788 The Nature of this Enmity 789 The Victory of this Enmity and how attained 789 How far the Enemy is overcome 790 That the overcoming this Enmity is Matter of Praise 792 There is an Enmity between Christ and Satan 536 There is an Enmity between God's People and wicked Men 537 Envy at the Prosperity of the Wicked what it is 1045 The Evil of this Sin 1050 No Reason why God's People should envy the Wicked 1046 Remedies against this Envy 1051 Error God's own People may err in some Points of Religion 1066 Yet when convinced they confess their Error ibid. Esteem of Christ what it is 452 How this Esteem of Christ will shew it self 454 Esteem of Christ a Property of Faith 451 Faith only gives Christ this Esteem 453 Christ deserves this Esteem ibid. Esteem of Ordinances Vid. Ordinances Eternity An eternal State proved 980 Good or Evil are valuable by their Respect to Eternity 975 Evil. Grace teacheth us to depart from Evil and do Good 27 We must first begin with renouncing Evil ib. Example Why Christ would propound himself for our Example 345 They that profess themselves Disciples of Christ should imitate his Example 344 The Power of Christ's Example 864 The Advantage we have by the Example of Christ 345 Vid. Following Christ. What Christ's Example in his Humiliation teacheth us 865 Excel Duties of those would excel 430 Expectation what it is not 105 What it is and wherein it sheweth it self 106 How it is wrought 112 How much we expect in Heaven 124 F FAinting We must not faint in Afflictions 765 Faith Several Notions of Faith 754 What it is and the Nature of it 432 752 952 1102 The Objects of it 432 435 721 753 952 1102 The Acts of the Soul about Faith 953 The Acts of Faith 433 435 436 1103 The Adjuncts and Qualifications of the Assent of Faith 433 Faith is a Consent and what kind of Consent 435 Implicite Faith what 432 Historical Faith what 434 Temporary Faith what 435 The Properties of Faith 437 Faith apprehends all things present it wants in the Creature 895 The Sight of Faith opened 438 476 Vid. Sight How the Sight of Faith influences the Acts and Effects of Faith 439 What a kind of looking Faith is 754 Light of Faith Vid. Light Instances of a strong Faith 459 Vid. Abraham Canaan Centurion How to judg of the Growth of Faith 432 436 The Relation of the Word to Faith Vid. Word Faith and Love inseparable Companions 430 The Respect Faith Hope and Love have one to another 1104 The Necessity of Faith 752 The Incouragement of Faith ibid. Fallen The Disorder and Danger of a fallen State 1159 Christ hath to do with fallen Sinners 783 He recovers them out of their fallen State by calling 784 Far. Many may go far and yet come short of true Grace 284 Men may go far and yet fall away and the Reasons of it 359 Father God is a Father by Creation or Adoption 1134 It is an Advantage to Patience in Afflictions to eye God as a Father 1134 1137 Fear vanquished by Faith 241 458 Arguments to remove Fear of Danger 1099 Fear of God the kinds of it 1070 Why it is required as the Principle of our Actions ibid. Feasts whether lawful 74 Filled Both the Backslider and the good Man seek to be filled 1110 They both take different ways to be filled 1111 Rightly understood every Man is filled from himself 1115 Finished Christ's Words It is finished opened 1149 In what Respect all was finished on the Cross 1150 Why Christ
of Scriptures 674 Secret of the Lord with the Righteous what it signifies 1049 Seed Christ the Seed of the Woman 534 Vid. Incarnation Seeking What Christ's seeking those that are lost implies 885 The Necessity of this seeking 886 Seeking Glory and Honour and Immortality what it is 1226 Sell all thou hast explained vindicated and applied 332 333 Vid. Forsake all Self-denial included in the Nature of Faith 441 Sensuality what it is 57 Arguments against it 58 The Evil and Danger of it 373 Shewing forth the Lord's Death what it signifies 1013 The Properties of shewing forth Christ's Death 1014 Why we should shew forth Christ's Death 1015 Motives to shew forth Christ's Death 1016 Sight of Christ past present and to come opened 477 Sight of Faith The objects the Sight of Faith are exercised about 478 Sin the Nature of it 646 Sin a Wrong to Father Son and Holy Ghost 163 The Deceitfulness of Sin 505 The Effects of Sin 650 The Aggravations of Sin 652 The Sins of God's People most provoking to him and the Reasons of it 271 The Sinfulness of Sin opened 646 682 General Observations about the Sinfulness of Sin 643 The Sinfulness of Sin to be meditated on ibid. Sins against Conscience the Mischief that comes by them 530 The Power of Sin how Christ takes it away 541 The Guilt of Sin how Christ takes it away 542 The Being of Sin how and when Christ takes it away ibid. Sin to be avoided and why 168 Not one Sin but all must be renounced Vid. Renouncing Why God corrects his People for their Sins in this World 272 Sleep Sobriety to be used in it 66 Sloth spiritual Directions how to shake it off 616 Sobriety what it is 65 The particular Branches of it Vid. Sleep Recreations Meat and Drink Apparel Care of the World The Necessity of Sobriety 63 Objections against preaching Sobriety answered 64 Solisidians condemned 729 Sorrow vanquished by Faith 242 Soul The Nature of the Soul 1166 The Soul immediately created by God 1163 The Immortality of the Soul proved 1162 1164 1173 The Evil of not believing the Immortality of the Soul 1172 Sparing God's sparing his People what it signifies 1017 This is a choice Privilege ibid. The Reasons why God spares his Children 1019 Who they are whom God spares 1021 How God's sparing is consistent with afflicting his People 1022 1023 Staggering at the Promise opened 487 Strength It is the Privilege and Duty of God's Servants to go from Strength to Strength 1003 Why God's Servants should go from Strength to Strength ibid. Motives to go from Strength to Strength 1006 They that go from Strength to Strength shall at last appear before God in Sion 1008 Sufferings of Christ. Prophecies and Types of Christ were fulfilled in his Sufferings 1149 1150 Sufferings of Christ a Copy and Pattern to us 1150 T TAking away Sin How Christ takes away the Sin of the World 1126 1127 Taking away Sin the great End of Christ's coming into the World and why 1128 What we should do to have Sin taken away Vid. Sin 1129 Temporal good things why God gives them to carnal Men 987 Vid. Good Things Temptations how to be prepared against them Vid. Devil 710 Thanksgiving for Benefits a Debt we owe to God 421 Graces acted and promoted in Thanksgiving 422 Sins prevented by Thanksgiving ibid. Reasons for Thanksgiving 423 In Thanksgiving spiritual Blessings are especially to be owned 424 We are to give Thanks for spiritual Blessings not only for our selves but others 426 We are not thankful for Mercies when the Heart is lifted up 700 Time the Preciousness of it 69 Tongue of the Just what is meant by it 1053 1058 In what Sense the Tongue of the Just is as choice Silver 1055 Sins of the Tongue 1053 Our Tongues to be used for edifying and why 1056 Directions hereunto 1058 Trembling at God's Word what it is 1033 Difference between it and holy Fear ibid. How it doth or may come to nothing 1036 Trinity How much Believers are ingaged to all the Persons of the Trinity 125 How all the Persons in the Trinity concur to the Salvation of Believers 1233 Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost 1233 1234 How Love Grace and Communion concur to our Salvation 1235 Trouble of Heart what it is and wherein it consists 235 237 The Causes of this Trouble of Heart 236 Why Christians should not let their Hearts be troubled 238 Directions to prevent this Trouble of Heart 239 Faith a Means of easing our Hearts from Trouble 241 Trust. Considerations to quicken us to improve our Trust 255 Encouragements to be faithful to our Trust 256 Trust in God a Duty in dark Times 814 The Profit of trusting in God then 815 There is much in the Name of God to incourage Trust ibid. They that fear God and obey him are most incouraged to trust in him 816 Trusting in Riches that there is such a Sin proved 377 The Evil of it 378 The Signs and Discoveries of it 383 The Evil Effects of it 379 The Remedy of it 383 Truth of Speech and Action what 841 Trials Various Sorts of Trials 361 Trials do manifest what Men are ibid. Why God will manifest Men by Trials 361 Types the several Kinds of them 746 Types of the Law why to be considered ibid. V UNgodliness what it is 31 The Negative Part of Ungodliness 33 The Positive Part of it 40 What it is to deny Ungodliness 32 Means to deny Ungodliness 40 Motives to deny Ungodliness ib. Ungodliness and worldly Lusts coupled 42 Victory of Christ over the Devil the Effects of it 540 How far Satan was destroyed hereby 543 Vid. Devil Power of Satan The Nature of Christ's Victory for Believers 546 W WAiting on God an Effect of Faith 457 War against Satan Motives to ingage in it 547 Washing us from our Sins the Fruit and Evidence of Christ's Love 1129 The Value and Worth of this Benefit 1180 Well-doing what it is 1227 Continuance in Well-doing what it is 1228 Patient Continuance in Well-doing what 1229 Wicked Men who are so 1059 When they shall have enough of Sin 1113 Why wicked Men shall have their Fill of Sin 1114 Will of God How God wills that none shall perish but all come to Repentance 937 Willingness of Christ to suffer how demonstrated 155 Objections answered 158 The Grounds and Reasons of this Willingness Vid. Giving 157 Winking How God winked at the times of Heathen Ignorance 276 Word of God threefold of Promise Blessing and Power 463 The Power and Certainty of God's Word 196 On what Grounds the Word of God is more conducible to Repentance than if one came from the Dead 672 949 The Relation of the Word to Faith 444 The Acts of Faith about the Word 446 The Effects of Faith thus exercised 447 How we may discern the Strength of Faith from hence 449 Work of the Devil what it is 538 How Christ destroys the Work of
likeness of his Resurrection Rom. 6.5 We shall be dead to Sin and alive to God The same Divine Power that kills the Old Man quickens the New Again I might argue from the Word which is our Rule for there we have not only Restraints but Precepts therefore we must not only escape from Sin but delight in Communion with God We must eschew what God forbids and practise what God commands Vse Let it press us not to rest in abstaining from Sin meerly Many are not vicious but they are not sanctified they have no feeling of the Power of the new Life The Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican To enforce this consider both are contrary to the new Nature it hates Evil and loves Good Where there is Regeneration there is a putting on and a putting off Ephes. 4.22 23 24. That ye put off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts. And be renewed in the Spirit of your Mind And that ye put on the New Man which after God is created in Righteousness and true Holiness The new Nature makes Conscience of abstaining from Sin and obeying God's Precepts And both are serviceable to the Work of Grace Grace is obstructed by Sins of Omission and Commission for Sins increase as well as unfitness for Duty The Motions of the Spirit are quenched and Lusts grow prevalent in the Soul and both are odious to God A barren Tree cumbers the Ground and is rooted up as well as the poisonous Herb. Obs. 3. We must first begin with renouncing Evil that 's the first thing Grace teacheth Since the Fall the Method is Analytical to unravel and undo that which hath been done in the Soul So it is said of Christ 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil Sin is the first Occupant in the Soul and claimeth Possession six thousand Years ago it thrust out Grace which was the right owner therefore first there must be a Writ of Ejectment sealed against Sin that Grace may take the Throne Dagon must down e're the Ark be set up It cannot be otherwise it must not be otherwise there must be mortifying and subduing of Sin by Acts of Humiliation and Godly Sorrow before there will be Experience of Grace 1. It cannot be otherwise for the Devil hath a right in us as long as we remain in Sin therefore there must be a rescue from his Power Col. 1.13 Who hath delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son Christ and Satan cannot reign in the same Heart nor God and the hâ—â— World Ioseph was taken out of Prison and then preferr'd to Pharaoh This is â—he Method Luke 1.73 That he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without fear in Holiness and Righteousness before him all the Days of our lives Deliverance hath the precedence first the Thorns must be rooted out and then the Corn is sowed 2. It must not be otherwise God will have nothing to do with us till we have renounced Sin A plausible Life is but a counterfeit Varnish like gilding over a rotten Post or a moral Integrity till Sin be renounced The Prodigal left his Husks and then returned to his Father This is the Method at our first Conversion indeed afterwards there is some difference when once Grace is once planted in the Heart it hath the advantage of Corruption and worketh first Thus it is said of Iob Chap. 1.1 That Man was perfect and upright one that feared God and eschewed Evil. First fearing God then eschewing Evil. Grace having taken possession and being seated in the Heart it works first Like a Man possessed and seated in his House he seeketh to expel his Enemy So at first way is made for the Operation of Grace and then all the Work afterwards is the destruction of Sin Obs. 4. It is not enough to renounce one Sin but we must renounce all For when the Apostle speaks of denying Ungodliness he intends all Ungodliness Compare this with 1 Pet. 2.1 Wherefore laying aside all Malice and all Guile and Hypocrisies and Iam. 1.21 Wherefore lay apart all Filthiness and superfluity of Naughtiness All Sins must be renounced little Sins and great Sins Great Sins as Adultery Drunkenness and the like are manifest Gal. 5.19 that is Nature doth abhor them they stink and smell rank in Nature's Nostrils even to a natural Conscience Then for little Sins Matth. 5.19 Whosoever shall break one of these least Commandments and teach Men so to do shall be called the least in the Kingdom of Heaven It is spoken of Ministers principally whoever shall give licence by the Gospel to the least Sin either break it himself or teach Men so to do shall have no place no room among Gospel-Ministers No Sin can be little that is committed against the great God Sins are not to be measured by the smallness of the Occasion or by the suddenness of the Act but by the Offence done to God to an Infinite Majesty The less the Sin the greater many times it is It argues much Malice to break with God upon every slight Occasion there is more unkindness in it and the more contempt of God and it argues the greater depravation of Nature As a little Weight will make a Stone move downward because of its natural Inclination so it is a sign we have an inclination that way when a small Matter can draw us from God Again secret Sins must be eschewed as well as Publick Isa. 55.7 Let the Wicked forsake his Way and the unrighteous Man his Thoughts the Thought as well as the Way is to be forsaken By Way is meant his outward course of Life by his Thoughts is meant the hidden workings of his Spirit Nothing more transient and sudden than the Thought therefore as we must not do Evil before Men so we must not think Evil before God God seeth the Thought as well as Man the Actions and infinitely more The Thoughts are visible to him and these fall under a Law as well as our Actions Again Sins of Temper to which we are more incident as well as other Sins to which we have less inclination they must be mortified Psal. 18.23 I was also upright before him and I kept my self from mine Iniquity That Sin which we call ours should be most watched against and most hated above all others As a Man should be afraid of the Meat of which he hath once surfeited so the Sin that hath once prevailed over us we should be more cautious against It is nothing for a sordid Spirit to be less proud or a proud Man to be less covetous or a covetous Man to be less sensual or a sensual Man to be less
whenever we have to do with him Our Affections should be mix'd as Christ's Titles are It is said of the Church Acts 9.31 They walked in the Fear of the Lord and in the Comfort of the Holy Ghost This doth well together fear God and rejoice in God Do not dally with a Saviour and please your selves in cherishing a loose Comfort when you neglect Duty and are touched with no Awe of God and then do not indulge a legal Dejection the great God whom you dread and reverence is your Saviour Therefore are the Titles of Christ mix'd to beget a sweet Temperature of Fear and Love So much for the conjunct Consideration of the Words II. Let us come to handle them apart particularly but briefly First of the Stile of his Power The Great God Here is a pregnant Testimony of the Deity of Christ. Doct. That Iesus Christ together with the Father and the Holy Ghost is the Great God He is called the great God partly in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are only called Gods the Vanities of the Gentiles there are many that are called Gods 1 Cor. 8.5 6. For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and Lords many but to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him And partly in opposition to the Gods of Man's making so the Devil is gotten to be a God The God of this World hath blinded the Eyes of them which believe not 2 Cor. 4.4 So we read of those whose God is their Belly Phil. 3.19 As the Strength of Mens Desires run out so they set up many Gods either Mammon or Bacchus And partly in Opposition to those representative Gods Magistrates who are called Gods Psal. 82.6 I said ye are Gods They resemble God in their Power and Soveraignty and Administration of Justice and large Opportunity of doing Good But the chief Reason why Christ is called the great God is to shew that he is not inferiour to the Father to remove the Scandal of his Abasement He is not a God by Courtesy or Grant but by Nature equal in Power and Majesty and Glory to God the Father To confirm this I shall prove First That considering his Work he ought to be God no inferiour Mediator could serve the turn Secondly That he is God and able to perform this Work First Consider his Work and so he ought to be God The Work of the Mediator could be dispatched by no inferiour Agent Consider the Mediator in all his Offices as Prophet Priest and King 1. For his Prophetical Office As a Prophet he was to be greater than all Prophets and Apostles It is above Man's Capacity to be the greaâ— Doctor of the Church In regard of his outward Work the Discovery of the Gospel and of the Riches of God's Grace it could be made by none but he that was in the Bosom of the Father Iohn 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him None could tell us what Bowels what Affections what Purposes of Grace the Father had concerning Sinners but Christ that was in his Bosom Mat. 11.27 No Man knoweth the Father but the Son and he to whomsoever the Son will reveal him As an external Law-giver in the Gospel Christ the great Doctor of the Church ought to be Authentick a Law-giver from whose Sentence there is no Appeal a Lord in his own House Heb. 3.4 5 6. For every House is builded by some Man but he that built all things is God And Moses verily was faithful in all his House as a Servant for a Testimony of those things which were to be spoken after but Christ as a Son over his own House Moses was but a Servant who received the external Law from Christ upon Mount Sinai it was Christ whose Voice shook the Mount Heb. 12.26 But chiefly in regard of his inward Work as he is to be a Fountain of Wisdom to all the Elect 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us Wisdom Men may teach the Ear but Christ must teach the Heart Blind Men cannot see the Sun though it shine never so clearly Light is come into the World but Darkness comprehends it not we must have Eyes as well as Light now it is only Divine Power can open the Eye of our Understanding and give us spiritual Illumination 2. As for his Kingly Office a finite Power would never suffice for that Christ is to break the Force of Enemies to raise the Dead to pour out the Spirit to bestow Grace and Glory all these are Christ's Donatives as King of the Church As a King he is to be an Original Fountain of Life to all the Elect As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me John 6.57 All these things are the Glory of God which he will not give to another and they cannot be performed by any but God The Creatures are limited they have not such a Vastness in them that out of their Fulness we might receive Grace for Grace as we do from Christ Iohn 1.16 Of his Fulness have we all received and Grace for Grace 3. For his Priestly Office this shews he ought to be God Of this there be two Acts his Oblation and Intercession 1. For his Oblation and Sacrifice he must offer up himself one for all and that but once and that to expiate Sin and procure the Favour of God for ever now who could do this but God And he must offer up himself he must be Priest as well as Sacrifice therefore must have a Power over his own Life to lay it down and take it up and that no Creature hath for whether we live or die we are the Lord 's And thus had Jesus Christ an absolute Power of Life and Death over that Nature he assumed therefore it is said Heb. 9.14 Who through the eternal Spirit offered himself without Spot to God Then one must be offered for all 2 Cor. 5.14 If one died for all then were all dead Therefore that Person which suffered was to be virtually all those for whom he suffered that is infinitely as good and better than all Look as they said to David Thou art better than ten thousand of us so Jesus Christ that was given one for all must be such a Person as is better than all Men. A General given in Ransom will redeem thousands of private Souldiers so the Worth of Christ's Person made him equivalent in Dignity to the Worâ—h of all those whose Persons he sustained In all Ages his Death is a standing Remedy God had more Satisfaction than if Angels and Men had been made a Sacrifice And mark it was done but
once The Wages of Sin was eternal Death now something there must be to recompense and countervail the Eternity of the Punishment and nothing could counterpoise this but the Infiniteness and Excellency of Christ's Person therefore we are said to be redeemed by the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood that is with the Blood of that Person that was God It was necessary he should come out of his Sufferings for if he were always suffering we could have no Assurance that God was satisfied If our Surety were not taken from Prison and Judgment how should we know the Debt was paid Isa. 53.8 How shall this be reconciled that he is to suffer but once and but a while and yet to do that which should countervail Eternity It was because of the Value of his Person as a Payment in Gold takes up lesser room than if paid in Silver Then his Aim in all was to expiate Sin and nothing but an Infinite Good could remedy an Infinite Evil. The Person wronged is Infinite so is the Person suffering and then he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom to redeem us from Hell but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price given to God to purchase for us Heaven and eternal Glory An ordinary Surety if he pays the Debt he frees the Debtor from Bonds and hath done his Work but Jesus Christ was no ordinary Surety he was to bring us to Grace and Favour with God and to merit Heaven for us now such a Person as could lay an Obligation upon God must needs be Infinite 2. Then for Intercession the other Act of his Priesthood He that intercedes with God must be God to know our Wants and Necessities as the High Priest had the Names of the twelve Tribes upon his Breast and Shoulders Exod. 20.12 29. so Jesus Christ hath the Names of all the Elect he knows their Desires Wants Conflicts he is to negotiate with God in behalf of all Believers that he may dispatch Blessings sutable to their State Now who can do this but God who knows the Heart and tries the Reins Who could know our Needs our Wants our Thoughts Sins Prayers Groans Desires Purposes throughout all the World Who can wait upon our Business day and night and continually interpose that Wrath do not break out upon us but such an All-sufficient Saviour as he is Secondly That he is God and so fitted for this Work In times of Delusion it is good to settle Foundations and give you Grounds of Faith It may be a Discourse upon the Godhead of Christ Men may think unnecessary 1 Ioh. 5.20 This is the true God and eternal Life Isa. 9.6 The mighty God and here in the Text he is called the great God Rom. 9.5 God blessed for ever These Proofs are so pregnant that they need no Illustration And certainly he is not God by Grant or Courtesy but it doth unavoidably follow if he be God he must be so by Nature for the Lord will not give his Glory to another Nay Col. 2.9 In him dwelleth all the Fulness of the Godhead bodily that is essentially not only Divine Qualities such as are infused into us but the whole Essence of the Godhead was in him as in its proper Residence Again Phil. 2.6 Who being in the form of God thought it not Robbery to be equal with God It was not a Usurpation of another's Right And you know this Doctrine Christ himself preached Iohn 5.18 Therefore the Iews sought the more to kill him because he said that God was his Father making himself equal with God Certainly when Christ said God was his Father he did not mean it in an ordinary sense as he is our God and Father but as his eternal everlasting Son Thus Christ is the great God Vse 1. Let us observe the Love of Christ in becoming Man and let us improve it 1. Observe it Men shew Love when they have another's Picture about their Necks What Love did Christ show when he took our Natures To see the great God in the form of a Servant hanging upon the Cross this is wonderful Condescension Christ's Incarnation was a glorious Contrivance 1 Tim. 3.16 Great is the Mystery of Godliness God manifest in the Flesh. If God had not revealed it it would have been Blasphemy for us to think it Angels stoop to see it the Prophets studied it again how should the Saints admire it Among the Friars they count it a mighty Honour done to their Order if a great Prince when he is weary of the World cometh and taketh their Habit and dieth in their Habit. Certainly it is a mighty Honour to Mankind that the Son of God should take upon him the Nature of Man and die in our Nature and that the Word should not only be made Flesh but be made Sin and made a Curse for us 2. Improve it 1. Let us be desirous to be made Partakers of his Nature as he is of our Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye may be partakers of the Divine Nature Christ's partaking of our Nature was his Abasement the Sun of Righteousness went backward but our partaking of the Divine Nature is our Preferment 2. Let us use our selves more honourably for Christ's sake The Philistines would no more tread on that Threshold on which their Idol Dagon fell 1 Sam. 5.5 Shall we defile that Nature which the Son of God assumed Certainly every one of you should know how to possess his Vessel in Sanctification and Honour 1 Thess. 4.4 Vse 2. Here is an Invitation to press us to come to Christ or by Christ to God Christ is worth a thousand of us We are to seek a Match for our Master's Son Our way to win you is to tell you what he is that those who have given up their Names to him may keep themselves as pure Virgins till his Coming 2 Cor. 11.2 I am jealous over you with godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin unto Christ. Now that you may be wrought upon I will tell you what he is he is God-Man in one Person he is Man that you may not be afraid of him and God that he may do you good He is the Lord of Lords the King of Kings the Heir of all things the Saviour of the World a proper Object for your Faith 1 Pet. 1.21 Who by him do believe in God who raised him up from the dead and gave him Glory that your Faith and Hope might be in God He knows your Wants and is able to supply them yea he is able to save them to the uttermost that come unto God by him Heb. 7.25 Tho we are unworthy yet he needeth no Portion with us we can bring nothing to him but he hath enough in himself I am God All-sufficient as Esther had all things
tho the Fruits are seen so Habits of Grace lie out of sight but Operations discover what is in the Soul the Fruits appear Therefore if Christians be lazy and without Fruit they will be without Comfort St. Iames saith chap. 2.23 Faith is made perfect by Works Understand not in a Popish sense as if Works did contribute a Worth and Value to Faith No but as the strength of God's Power is discovered with more advantage by the weakness of Man 2 Cor. 12.10 When I am weak then am I strong So Faith by Works is sensibly discovered with more advantage to the Soul So that if a Man would come to the knowledg of Grace he must be constant in the Operations of Grace SERMON V. HEB. VI. 18 Who have fled for Refuge to lay hold upon the Hope set before us THE Third thing I would take notice of in this Text is the Description of those who may take Comfort in God's Word and Oath Who have fled for Refuge to lay hold upon the Hope set before us The Point is this Doct. III. The true Heirs of Promise with whom God hath pawn'd his Word and Oath to do them good eternally are such as have fled for Refuge to lay hold upon the Hope set before them In the Description there are two Parts flying for Refuge and taking hold of the Hope set before them The one relates to their Justification or their first Acceptation with God in Christ Flying for Refuge The other relates to their Carriage after Justification To take hold of the Hope set before them To open both these 1. For the first Branch Flying for Refuge It is an Allusion to the Cities of Refuge spoken of under the Law God provided six Cities of Refuge for them to fly to that were guilty of casual Homicide that killing a Man by Chance they might avoid the Fury of the Avenger of Blood These Cities of Refuge were a Type of Christ. In the opening of which I shall shew two things First That Christ is a Believer's City of Refuge Secondly That Believers must run in to him First That Christ is a Believer's City of Refuge or the alone Sanctuary for distressed Souls These Cities are spoken of Numb 35.11 12 13 14. Ioshua 20. and Deut. 19. Now the Comparison or Resemblance between Christ and these Cities is very obvious Look as God appointed Cities of Refuge to fly to so Christ is of God's appointing to be a Sanctuary for distressed Souls These Cities were built upon Hills and Mountains that they which fled to them might ever keep them in Sight so Jesus Christ is set forth Rom. 3.25 Whom God hath set forth to be a Propitiation for our Sins And the Apostles which did hold forth Christ are compared to a City upon a Hill Mat. 5.14 Christ is lifted up in the Preaching of the Gospel to be seen of all There was a Caus-way with Stones set up to guide them a direct Path that the Man-slayer might fly thither Deut. 19.3 Thou shalt prepare thee a way and divide the Coasts of thy Land into three Parts that the Slayer may flee thither The Cities were so established that they might have a short and direct way to them and that their Escape might be more easy So the way to Christ is clear and open that we may not miss of him who is alone the Support of our Souls and God hath appointed some that were as Stones to signify to us that this is the way Zech. 9.12 Turn ye to the strong Holds ye Prisoners of Hope By the Ministry of Man he holloweth as it were after us Isa. 30.21 Thine Ears shall hear a Word behind thee saying This is the way walk ye in it when ye turn to the right Hand and when ye turn to the left Again they were ordered so that in half a Day one might recover one or other of them from any Part of the Land or Corner of the Land so God is made near to us in Jesus Christ Rom. 10.6 7 8. Say not in thine Heart who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the deep that is to bring up Christ again from the dead But what saith it The Word is nigh thee even in thy Mouth and in thy Heart that is the Word of Faith which we preach Our Refuge doth not stand at a Distance the Gospel hath brought him near to us in the Gospel God doth so plainly and fully show the way of Salvation that we need not seek further Christ is at hand to do us good Once more these Cities of Refuge were all Cities belonging to the Levites partly that the Tribe of Levi might be the more esteemed and loved of all Israel but chiefly that they might not be lurking Holes of wicked and flagicious Persons but a School as well as a Sanctuary where Persons that lived there in Exile might be instructed in the Law of God So whoever comes to Christ for Refuge must come also for Instruction to be taught and instructed in all the ways of God Micah 4.2 Come and let us go up to the Mountain of the Lord and to the House of the God of Jacob and he will teach us of his Ways Otheâ— things are spoken of these Cities of Refuge but I now come to the Persons that had slain a Man by chance and were not guilty of Malice prepense they fled thither as for Life for fear of the Avenger of Blood So do we even fly from Wrath to come Matth. 3.7 as if the Wrath of God were at our Heels And whoever ran to the City of Refuge was to be received the Gates were always open for Jew or Foreigner the Sojourner was capable of the Privilege as well as the Natives Numb 35.15 These six Cities shall be a Refuge both for the Children of Israel and for the Stranger and for the Sojourner among them that every one that killeth any Person unawares may flee thither So Iohn 6.37 He that cometh to me I will in no wise cast out The Arms of the Lord's Mercy stands open to receive us And when they were once received they were safe and might enjoy their Privilege without Molestation unless they went out of the Limits and Bounds of the City then it was Death Numb 35.26 27. But if the Slayer shall at any time come without the Border of the City of his Refuge whither he was fled and the Revenger of Blood find him without the Borders of the City of his Refuge and the Revenger of Blood kill the Slayer he shall not be guilty of Blood So when Wrath makes Inquisition for Sinners they are never safe but so long as they are found in Christ Phil. 3.9 Christ must not be made use of only at first but for ever And here they were to remain until the Death of the High-Priest Iosh. 20.6 who was herein a Type of our Great High Priest the Lord Jesus Christ who by his
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
ingage our Thankfullness and increase our Hatred of Sin In short two affections are most proper and seasonable Mourning for Sin and Rejoycing in Christ. 1. Mourning for Sin When we call to remembrance the Death of Christ the anguish of his Soul the bruises of his Body the effusion of his Blood these are all occasions of Godly sorrow For he hath born our griefs and carried our sorrows and he was wounded for our transgressions he was bruised for our iniquities the Chastisement of our peace was upon him and by his stripes we are healed Isai. 53.4 5. Therefore godly sorrow is seasonable so far as it is a means part of Repentance The Iews on the Solemn day of attonement used to afflict their Souls on that Day as you may read Levit. 23.27 28 29. On the Tenth day of the seventh Month it shall be a day of Attonement it shall be an holy Convocation unto you and ye shall afflict your Souls and offer an offering made by Fire unto the Lord. And ye shall do no work on that day for it is a day of Attonement to make an Attonement for you before the Lord your God For whatsoever soul it be that shall not be afflicted in that same day he shall be cut off from among his people Mark when this should be at the day of Expiation or Attonement and Solemn Reconciliation with God that they might have forgiveness of all their Sins Affliction of Soul or Humiliation is inward by Godly sorrow for Sin which worketh repentance unto Salvation not to be repented of 2 Cor. 7.10 It is done by judging and loathing our selves for the Evils we have committed outwardly by Fasting and Abstinence from all fleshly Delights which the Iews observed with great rigour I press it only as it was a sign of Repentance Then we best remember Christ Crucified when we are Crucified with him Gal. 2.20 I am Crucified with Christ. When the Sensual Inclination is mortified and the Heart deadned to the pleasures of Sin which are but for a Season 2. Rejoycing in Christ Jesus The other tendeth to this as a preparation to the Solemn effect And to Repentance there must be joyned Faith which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed confirmed and applied as they are in the Lord's Supper without joy We are invited to the Lord's Table as to a Feast and joy doth best become an Holy Feast This Ordinance was instituted for our Consolation as being one of those Solemn assutances given to the Heirs of Promise And their nature and use is to beget Strong Consolation Heb. 6.18 It is true we come to it with remorse but that by way of preparation and for the quickening of our appetite But the proper act wherein consisteth our Communion with Christ and his Body and Blood is the joy and contentment that the Soul received in that Christ dyed for us Christ is not only propounded as dead but as dead for us that his Death may be our Life and a fountain of everlasting comfort to us When we come to God's Table we Eat and Drink in his presence as those that are agreed with him and reconciled to him by Jesus Christ. And then Rom. 5.11 We joy in God through our Lord Iesus Christ as those that have received the attonement So Psal. 22.26 The meek shall Eat and be satisfied they shall praise the Lord that seek him your Heart shall live for ever That is the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food and the vital effects thereof of which by Faith they are made partakers He speaketh there of paying his vows and alludeth to the Peace-offerings when they feasted with their Friends Which is fulfilled in the Eucharist or Commemorative Feast which we observe in the remembrance of Christ's Death These are the Spiritual Affections we come with brokenness of Heart and go away with Joy Act. 8.39 And when they were come up out of the Water the Spirit of the Lord caught away Philip and the Eunuch saw him no more and be went on his way rejoycing 3. The Commemoration of Christ's Death as a Mystery of Godliness is done by a due consideration or reflection on the cause occasion and benefits of it 1. The first inward moving cause of all is the great love and mercy of God to us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And 1 Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our Sins This must not be overlooked partly because this is commended to us Rom. 5.8 But God commendeth his love to us in that while we were yet Sinners Christ dyed for us Some things may be told us but this is commended that we may be sure not to forget it This was the great thing propounded to our thoughts this gracious act and expression of God's mercy and bounty carried on in the most astonishing way far beyond what we could conceive or imagine And partly because this calleth for thankfulness the great principle of Gospel-Obedience 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Yea the Life and Soul of every Duty the very design and tenor of the Gospel and the way of Salvation by a Redeemer is so ordered by God as to raise the highest Thankfulness in Man and that we might be deeply possessed with his Love Thankfulness is the great Duty of the Gospel and which containeth and animateth all the rest For the Gospel from first to last is a benefit 1 Tim. 6.2 Partakers of the Benefit And therefore to be received with Thankfulness for what obedience is to a meer Law that is Thankfulness to a Benefit This Duty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Eucharist The Lord Jesus hath gone before us as a pattern 1 Cor. 11.24 When he had given Thanks he brake it and Verse 25. After the same manner he took the cup that is giving Thanks as Matth. 26.27 He took the cup and gave thanks And all because of that Grace and Bounty of God which he came to discover to Mankind and would Seal with his Blood Well then this Grace Love and Goodâ—ess of God in giving his Son to dye for our Sins should never be over-looked by us That all our Acts may be Acts of Thankfulness our Repentance may be a thankful Repentance our Love may most affect the Heart with Sin Ezek. 16.63 Thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified
deceived that embraced the Christian Religion that took such Pains in subduing the Flesh so freely hazarded their Interests and Life it self on the Promises of Christ and the Hopes of another World Are the wisest Men the World ever saw Fools and the Ordinances of Christ a customary Superstition and these Rejoicings and Foretastes of the Children of God a meer Deceit and Imposture Surely it cannot be Therefore this is true that the Soul dieth not with the Body but is in that Estate into which God disposeth it II. By the Light of Reason First I shall urge such Arguments as the Scripture directeth us to 1. From the Nature of the Soul it is a Spirit and such a Principle of Life as hath Light in it John 1.4 In him was Life and the Life was the Light of Men. The Soul of Man differeth from the Soul of a Beast for that hath only Life and Sense in it but this hath Light and therefore was designed to more noble and glorious Ends than merely to quicken and enliven the Body The Soul of the Beasts is mortal because it is created only to serve the Body and knoweth nothing desireth nothing delighteth in nothing but what belongeth to the Pleasure and Welfare of the Body But now the Soul of Man apprehendeth things past present and to come is capable of Tongues Arts and Sciences and things abstract from bodily Sense it can discourse about God Angels and all kind of spiritual Beings about Eternity and Immortality and propound and debate Questions and Doubts concerning the World to come The Beasts look only to their Food and the Propagation of their Kind they know nothing and can conceive nothing of Man's Affairs But now Man's Soul is not only capable of being enobled and improved by Moral Vertues and such things as fit us for Humane Society but is capable also of Conformity to God by being made holy and upright and of Communion with him in holy Duties and Acts of Grace 1 John 1.3 And truly our Fellowship is with the Father and with his Son Iesus Christ. The Beasts desire not the Company of Men as we do of God and of the blessed Spirits In short there is a greater Affinity between the Souls of Men and Angels than between the Souls of Beasts and Men Psal. 8.9 Thou hast made him a little lower than the Angels Well then can it be imagined the Souls of Men furnished with such Capacities of Understanding are nothing but a little Puff of Air that is dissipated in dying or a little vital Heat that is extinguished with the Corporeal Matter or only the Vigour of the Blood That Soul that can so much soar aloft above the Interests and Concernments of the Body and take such a marvellous Delight and Contentment in spiritual things as the view of all manner of Truths must that follow the State of the Body Shall that Creature that cometh so near the Angels die like the Beasts or rather become like the Angels of God that always behold his Face Yea that Creature that draweth so near to God in the Majesty of his Person and the Abilities of his Mind that was created after God's own Image and for the Worship and Service and Enjoyment of God shall he die as the Beasts that perish It cannot be imagined 2. The Scripture mentions Words that imply its Independance upon the Body or that it doth not so wholly depend on the Body that it cannot subsist and act without it they go several ways as in the Text. 3 John â— 2. I wish above all things that thou maist prosper and be in Health as thy Soul prospeâ—eth 2 Cor. 4.16 For which cause we faint not but though our outward Man perish yet the inward Man is renewed Day by Day And Experience teacheth the Truth of these things that the Body and Soul seem sometimes to have no Communion with one another so different are their Functions and Offices You shall often see Men decrepit in all the Members of the Body who yet have the Motions of their Minds as strong and as nimble as when in perfect Health and when they are upon the Borders of Death without Vigour and Pulse their Understandings are more sublime than before and their Thoughts more refined It is true the Indispositions of the Body clog the Soul in things that are to be acted by the Body but in what the Soul acteth apart in the midst of Aches and Pains their Strength of Mind is entire and their Comforts never more raised than in bodily Weakness Therefore it lives and acts apart from the Body 3. The Scripture directs us to this Argument that this is the general Perswasion of all Mankind that there is a Life after Death and it instanceth in that that is most sensible and of every Day 's Experience our Desires and Fears 1. Desires The Soul hath a natural desire of Immortality which if it should not enjoy that Desire were in vain but God doth nothing in vain The Apostle intimateth this how Men feel about for something eternal and infinite Acts 17.27 That they should seek the Lord if haply they might feel after him Every Man would be happy and eternally happy for otherwise he would be tormented with a fear of losing that which he counteth his Happiness See Psal. 4.6 Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us Mat. 13.45 â—6 The Kingdom of Heaven is like unto a Merchant-man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it John 6.34 Lord evermore give us this Bread Numb 23.10 Let me die the Death of the Righteous Other Creatures besides Man are satisfied with what they have here but the Soul of Man is satisfied with nothing but the eternal Injoyment of what is good an immortal Estate an infinite Good Every one that loveth himself would be happy and if he could everlastingly happy The Saints and those that are taught of God pitch upon the right Way Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness But this is the universal Inclination of all Mankind Whence cometh this Desire to be so universal if there be nothing to satisfy it Every natural Appetite was given us for some Purpose and have things designed for their Satisfaction and therefore there is that Immortality we all seek after not in our Bodies they must return to their Earth not in Fancy that is a Sâ—adow this is like the Pleasure which those take that want Children in playing with little Dogs it lieth in the Soul in the eternal Injoyment of God 2. Fears which presage and foretel such an Estate to our great Disquiet Conscience fears a Judgment after this Life Rom. 1.32 Who knowing the Iudgment of God that they which commit such things are worthy of Death And a State of Misery to come