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
opened 1140 Priests Believers are a holy Priesthood 1183 The Priesthood we have by Christ concerns our Ministration in the Heavenly Temple 1185 The Excellency of our Service as Priests in Heaven 1190 Directions to prepare us for this Service 1193 Preparatory Works What we must do if we would be prepared for Christ 311 Presence of God who they are that shall have it 1098 Present things Addictedness to them natural to us 397 It is increased by Custom 399 The evil Effects of it ib. Pride twofold in Mind and Desire 61 Arguments against Pride in Mind ibid. Arguments against Pride in Desire 62 How Hezekiah's Heart was lifted up with Pride 695 How shall we know when the Heart is lifted up with Pride 701 A proud Heart cannot be rightly conversant about Mercies 700 Directions against lifting up the Heart with Pride in remembrance of Mercies 702 Profession Why we are to make a Profession of Christ 1014 Promises more than Purposes Doctrinal Declarations and Predictions 445 The Promises of God are certain and firm 446 Promises made to some of God's People concern others also 1094 The Work of Faith about the Promises 446 Why we are apt to suspect God's Affection in making Promises 197 Why we are apt to suspect God's Faithfulness in fulfilling Promises 201 Property Whether there be any Property or all things are in common 84 Whether wicked Men have any Right to what they possess ibid. Prosperity Wicked Men in their Prosperity are under God's Displeasure 1047 Protection and Defence of God's People is from God 897 Providence That there is a Providence proved 667 The Acts of Providence 665 The Grounds of Providence 664 The Power of God seen in Providence 413 665 The Vse and Comfort of Providence 669 Observations concerning the Providence of God 667 Publick Good to be preferred before private 86 Purification the Necessity of it 171 The Manner of it 172 How Faith purifies ibid. Directions to attain Purification 173 Q QUalities good there may be such in unregenerate Men 322 Whence they proceed ibid. Amiable Qualities not to be rested in 325 Those to be reproved that are without amiable Qualities â—24 Questions about Salvation of greatest Importance 285 R RAptures whether now to be expected 625 Reap Every one shall reap the Fruit of their own Doings 1108 1113 Receiving Christ Objections against it answered 486 Recompences Future Recompences at the Resurrection 1212 Recreations and Sports how Sobriety is to be exercised about them 66 When we offend in Sports and Recreations 67 What time is to be spent in Recreations 68 Helps to Sobriety in Recreations 69 Redemption the Nature of it opened 163 Vid. Captives How we are redeemed from Iniquity 166 What of the Mystery of Redemption we should look into 924 How we should look into it 926 Why we should look into it ibid. Trial whether we are redeemed 169 Refuge Christ a Believer's City of Refuge 227 Flying for Refuge what it is 229 The Term from which we fly for Refuge 228 The Term to which we fly for Refuge 229 Who are to fly for Refuge to Christ 233 It is the Property of Believers to fly to Christ for Refuge 228 Rejoicing in Christ the Nature of it opened 481 The Reasons of it 479 The Effects of it 481 Rejoicing in God what it is 757 Carnal Rejoicing and spiritual Rejoicing â—ow distinguished ibid. Our rejoicing in God must be constant and perpetual 759 770 Outward Afflictions and the Sense of them and rejoicing in God consistent 759 764 Mourning for Sin and rejoicing in God not inconsistent 765 Reasons why we should rejoice in God always 762 767 The Necessity of rejoicing evermore 767 The Profit of it 768 Directions to perform this Duty 769 What God hath done to raise this Joy in us 762 All the Graces of a Christian have an Influence on this Rejoicing 763 All Duties and Ordinances influence this Rejoicing ibid. Religion That is the best Religion that doth best provide for the Peace and Rest of our Souls 946 The Christian Religion doth abundantly provide for these ibid. Remember Remembrance of Mercies habitual and actual 807 Directions to remember God's Mercies 808 Whether we are bound to recollect all the Mercies of God 807 Render What it is to render Praise to God 697 What it is to render according to God's Mercies 699 Renounce Not one Sin but all Sins must be renounced 28 Trial whether all Sin be renounced 30 Repentance what it is 281 677 785 936 The Kinds of Repentance 785 Repentance the way of our Recovery ibid. The Necessity of it in order to our Recovery to God 282 Arguments and Motives to quicken us to Repentance 681 786 God wills the Repentance of all Men 937 Repentance is God's End in continuing the World 936 What Incouragement from the Long-suffering of God to Repentance 938 Death of Christ an Argument to press Repentance 681 714 The great Design of the Gospel is to invite Men to Repentance 280 What the Gospel doth to promote Repentance 281 What the Scriptures offer to perswade us to Repentance 680 How to improve Scripture to Repentance 684 The Sutableness of Repentance to the Grace of the New Covenant 786 Directions for Repentance 283 786 Reproof What Reproof is 1204 Several Kinds of Reproof 1199 Who are to reprove 1202 Whether Inferiors should reprove Superiors ibid. Whom we are to reprove 1197 Whether we are to reprove an Infidel or one of a false Religion ibid. When we are to reprove or not to reprove 1204 How we are to reprove 1198 Reasons for Reproof 1199 1200 Not to reprove Sin a Sign of Hatred 1195 Resisting the Spirit How far the Spirit may be resisted 500 Respect of Persons what it is 1067 How God is no Respecter of Persons 1069 Restitution to be made if Wrongs be done 84 Revenge We are not to revenge Injuries done us 85 Arguments against it 1143 Whether it be lawful to pray for Revenge 1145 Reward We may look for the Reward 110 234 Riches are God's Blessings 986 Whether the bare having Riches be hurtful 368 The Vse of Riches 914 More required of rich Men than others 391 Not the Vse of Riches but the Abuse of them is condemned 986 The Danger of Riches 900 986 Vid. Temporal good things The Sins to which rich Men are exposed 371 375 Rich Men have need of much Grace 375 The Difficulty of rich Mens Salvation 368 386 Wherein the Difficulty of it lies 371 That this Difficulty is to be pressed and seriously thought of 391 Directions to them from the Difficulty of their Salvation 393 What it is to have a Will to be rich 908 The Danger of this 909 Arguments against the inordinate Desire of Riches 914 Directions against this inordinate Desire of Riches ibid. Trial of this immoderate Desire of Riches 918 Whether we may pray for and desire Riches 911 Trusting in Riches Vid. Trusting Right Whether we are always to demand our own Right 86 Vid. Due Property Righteousness
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
Providence in the Wilderness how the People of Israel were led up and down for forty Years and fed and clothed and delivered The New Testament speaks of God's Providence over his Church during the whole State of the present World How he guides us by his Counsel till he brings us to his Glory Psal. 73.14 Thou shalt guide me with thy Counsel and afterwards receive me to Glory They were led into the Land of Canaan by Iordan and we have entrance into Heaven by Death They could speak of Judges and Kings that were glorious and did worthily in their Generations but the New Testament shews all that have an Interest in Christ shall judg the World together with Christ at the last Day 2 Cor. 6.2 Do ye not know that the Saints shall judg the World and as Kings shall reign with Christ for evermore and be far more glorious than Solomon in all his Glory Their Piety was like a Plant that grows in the Shade now the Sun is risen which scattereth his Light Heat and Influences 4. Consider what should be God's Aim in the Designation of his Providence that he hath brought it and laid it before you Acts 13.26 To you is the Word of this Salvation sent The Apostle doth not say we have brought it to you but God sent it God hath a special hand in bringing the Gospel if you accept it it will be God's Token sent to you in Love for the present it is God's Message sent for your trial There 's a mighty Providence that accompanieth the preaching of the Gospel You will find the Journies of the Apostles were ordered by the Spirit as well as their Doctrine as Acts 8.26 The Angel of the Lord said to Philip Arise go towards the South unto the way that goeth down from Jerusalem unto Gaza which is desert If they went North or South it was not by their own good Affection or by the Inclination and Judgment of their own Reason but by the Direction of the Spirit So Acts 16.7 They assayed to go into Bithynia but the Spirit suffered them not They were not left to their own Guidance and Direction but still they were carried up and down by the Spirit As Prophecy came not in old time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 So also the delivery of it to what People it should be disclosed was not by the direction of Men but by the Holy Ghost The Apostles had not only their Commission what they should do but where they should preach it If God send a Minister to you to preach this Grace that bringeth Salvation do not look upon it as a thing of Chance The Gospel doth not run by Chance and meerly according to the Intention and Designment of Men nor in an orderly stated Course as the Sun but by the special Direction of God You would stand admiring and think it a special Benefit in a time of Drought if the Rain should fall on your Garden and upon none else as it did upon Gideon's Fleece or if the Sun should be shut up to others and shine in your Horizon as it did in Goshen such a Distinction hath God made in sending of the Gospel it is Darkness to others but a Sun to you God hath a special hand in the progress of the Gospel certainly the preaching of it in Power there is much of God in it the Word goes from Place to Place if you accept it not God will go to another When the Jews refused the Salvation of God it is sent to the Gentiles Acts 28.28 The Salvation of God is sent unto the Gentiles and they will hear it It is not tendered unto you out of Necessity but by way of Trial out of God's Choice God cannot want Clients when you your selves are thrust out others may get in You may want Salvation but God cannot want Guests at the Feast he hath prepared 5. Consider of the great Judgment that will light upon them that despise an Offer of Salvation That which by its natural tendency is a Grace bringing Salvation by your neglect may bring certain Condemnation and Ruin Observe God did never utterly cast off the People of the Jews for contempt of the Law but when once they came to despise the Gospel God would have no more to do with them Indeed for the contempt of the Law the Jews were punished they went into Captivity but still a Stock did remain and it budded again But when those glorious appearances of Grace were discovered to them and they despised them then the Wrath of God came unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost 1 Thess. 2.16 When Salvation it self cannot save them Condemnation must needs take place and so Persons perish upon a double ground as guilty Sinners and as despisers of the Remedy As a Man that is deadly sick and will not take Physick perisheth both as he is sick and as he will not take Physick Or as a Man condemn'd by the Law and being repriev'd for a short time yet neglects to sue out his Pardon But you will say Who are those Contemners of this Salvation offered in the Gospel The Gospel is the Remedy and contemning the Gospel may be explained by refusing the Counsels of Physicians You know some are utter Enemies to Physick and cannot endure any thing that is bitter and tart and so Carnal Men given up to Pleasure cannot endure the Severities of the Gospel which are God's Counsels and Receipts for sick Souls if a few good Hopes and Wishes will carry them to Heaven that 's all they mind Some see that the Endeavours of Physicians do not always succeed and that there is great uncertainty in that Art therefore slight all Thus do Men slight the Gospel out of pure Unbelief Every one that hears the Word are not saved there are but few to whom it is manifested in Power and so they contemn it having no such high Thoughts of the Word of God Some out of Pride refuse Physick they know as much as the Physician and so they throw away themselves by depending upon their own Counsel So some out of meer Pride and Conceit slight the Gospel they know as much as can be taught them they think themselves alive and need nothing when they are stark dead Others out of negligence they are sick but are not at leisure to take Physick do not mind the Condition of their Body till it proves deadly Thus it is in the sickness of the Soul some are slighters Matth. 22.5 They made light of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others distrust others cannot endure God's Terms others are self-conceited but all neglect this great Salvation and contemn the greatest Gift God ever offered to Men therefore they shall meet with the greatest Judgment 6. Besides the wrong done to God and your selves consider the wrong you do to God's Messengers This is the spiritual Honour God hath put
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
and you and your Hearts be together you sin against God Job 21.13 They spend their Days in Wealth and in a moment go down to the Grave It is dangerous to employ your whole Time in Mirth and in Visits and in Company that should be spent in examining your Hearts humbling your Souls and seeking the Face of God so that your Hearts grow dead and barren Helps to Sobriety are two to consider the Preciousness of Time and the Vileness and Danger of Pleasure First The Preciousness of Time that will appear in sundry Considerations 1. Time is short We have a great deal of Work to do and but little Time therefore we should redeem it from Pleasure and rather incroach upon our Recreation and spend it in Matters that most concern us All complain of the shortness of Time and yet every one hath more Time than he useth well We should rather complain of the Loss of Time than of the Shortness of Time as Seneca said Non accepimus brevem vitam sed fecimus nec inopes Temporis sed prodigi sumus We make our Lives far more short than otherwise they would be and we do not want Time but waste it We spend it freely upon Mirth and vain Pleasures as if we had more than we could well tell what to do withal Life is short and yet we throw it away as if we had not such great work to do as to mortify Corruptions and to make our Peace with God as if that Eternity which cannot be exhausted in our Thoughts did not depend upon this Moment When Men are writing of a Sermon and have but little Paper left they write close O consider our Work lies upon our Hands and therefore the Acts of Duty should be more close and thick The Sun is even going down we know not how soon Day may be over 2. Too much Time hath been spent already so will all the Godly-wise judg 1 Pet. 4.3 For the Time past of our Life may suffice us to have wrought the Will of the Gentiles Rom. 13.12 The Night is far spent the Day is at hand And there 's but little left to express your Love and Thankfulness in glorifying God Our Infancy was spent in Ease and Youth in Sin and Age in Business Certainly that part of your Lives was merely lost which was spent in an unregenerate Condition Saith Austin Perdit quod vivit qui te non diligit He loseth that Time which he lives that doth not love the Lord. Properly we are not said to live till we live in Christ. A Man may be long at Sea tossed to and fro upon the Waves and yet be but little from his Port and cannot be said to have made a long Voyage so a Man may abide long in the World but cannot be said to live long if he doth not live in Christ. Reflect this Truth upon thy Heart Alas my Life hitherto hath been a Death rather than a Life useless and lost to all spiritual Purposes and shall I still waste my Time and spend my Days in Ease and Idleness Travellers that have tarried long in their Inn mend their Pace and ride as much in an Hour as before they did in many so we have staid too long O let us now mend our Pace Say I have lived thus long vainly sinfully carnally in an earthly manner I have little thought of God and treasuring up for Heaven or providing for my latter End O how rich might I have been if I had been a good Merchant for my Soul How am I now outâ—tripp'd by many my Equals my Youngers in Age but Seniors in Grace They are in Christ before me O why doth God spare me but to recover that which is lost 3. Consider it is uncertain how long thou shalt enjoy the Season the present time is always best and shall we waste it vainly We have not a Lease of our Lives Ludovicus Capellus tells of a Rabbin that being asked When was the fittest time for a Man to repent he answered him One day before he dies meaning presently for this may be your last day We know not how soon God may call us to himself In an Orchard some Fruits are pluck'd green few are left to rot upon the Tree Mariners that have not the Wind in a Bottle are ready to tackle the first Gale We shall never have a better opportunity to consider our ways in Youth we want Wisdom and Zeal and in Age Strength in the midst of Business we want Leisure and in the midst of Leisure we want a Heart There is not more Efficacy in the latter season than in the former Do not think that Sickness and old Age will help you more in the work of Repentance than Youth Moral Arguments work not without Evangelical Grace The bad Thief had one foot in Hell and yet he blasphemed There will be more Difficulty in old Age but no Help Sickness and Age needs a Cordial and not Work and therefore no Season like the present 4. They that have lost Time know the worth of it O if they might have the happiness to live again that are now in Hell would they waste their precious hours so wantonly and lavishly as you do Dying Men that are afrighted in Conscience discover to us the Passions of the Damned they would give all the World for one Year or one Month to repent He that so passionately begged for a drop to cool his Tongue how would he have indented with God for a Year's Respite from Torment In the day of Death all the Wealth of the World will not purchase one day longer We never know what we lose in losing Time till it be too late It is better to be sensible of the worth of Time in Earth than in Hell Knowledg of things that are evil and bitter is more easily gained by Teaching than by Experience and Feeling But we do not lay these things to Heart Christ mourned over Ierusalem because she lost her day Luke 19.42 If thou hadst known even thou at least in this thy day the things which belong unto thy Peace but now they are hid from thine Eyes 5. We must give an account for Time and therefore let not Pleasure engross and take up too much of it Whenever God comes to reckon with his People the great thing for which he calls them to an account is their Time he keeps an exact reckoning of the Years of his Patience Psal. 95.10 Forty Years long was I grieved with this Generation I have given them thirty forty fifty Years Respite to think of their Sins and apply their Hearts to be wise for Eternity So of the Times and Seasons of Grace and Methods and Dispensations of Mercy Luke 13.7 Behold these three Years came I seeking Fruit of this Fig-tree and find none by which is meant the three Years of Christ's Ministry with the Jews for he was then entring on his last half-year When the Scripture speaks in a round number there 's
the Heart for Duties of Religion SERMON VIII TITUS II. 12 We might live soberly c. II d Branch Sobriety in Meats and Drinks IF you ask which is worst Excess in Meat or Drink Gluttony or Drunkenness I answer Drukenness is more odious and doth more sensibly deprive a Man of the use of Reason and put him upon Actions unseemly and is the cause of more Diseases and Disorders in the Body but then Gluttony is very dangerous partly because it is not of such a great Disreputation among Men as Drunkenness and Shame is one of the Restraints of Sin partly because it insensibly creeps upon us as Austin complained Ebrietas longe à me est crapula autem nonnunquam surrepit servo tuo Lord I abhor Drunkenness but Gluttony creeps unawares upon me If it be required again which Sin is worst he that is immoderate in the use of Pleasure or he that is immoderate in Worldly Cares I answer gross Intemperance brings more Dishonour to God and Worldly Cares more spiritual Disadvantage to our Souls A Worldling doth not dishonour God openly so much as a Drunkard but then he is more uncapable of Conviction and of heavenly things and by distracting his Heart with Cares he shrewdly endangereth his Salvation As for Drunkards and Sensualists their Face declareth their Shame and their Crime is written in their Foreheads and so they have less of Defence against the Stroaks of the Word Therefore our Saviour saith Mat. 21.31 That the Publicans and Harlots go into the Kingdom of God before you These things premised I come to speak of Sobriety in the use of Meats and Drinks I join them both together because Grace is exercised in the Restraint of both Christians as we are your Remembrancers to God so we must be God's Remembrancers to you and every part of Conversation falls under some Rule of Religion The Apostle saith 1 Pet. 1.15 As he that hath called you is holy so be ye holy in all manner of Conversation in every Point and every Affair of Life and therefore eating and drinking being one part of human Conversation it is necessary to give you some Directions It is very familiar with Men to miscarry by Appetite more familiar with Man than with Beasts There is no Beast but Swine will over-eat themselves they know their stint and measure But Lord how far is Man fallen Nature is not only blind in point of Worship but weak in point of Appetite The Relicks of Inordinacy are in the Regenerate The holiest Men had need of Caution as Christ saith to his Disciples Take heed and beware that your Hearts be not over-charged with Surfeiting and Drunkenness Luke 21.34 And the Apostle bids Timothy to flee youthful Lusts to be chaste and pure as he was 2 Tim. 2.22 Flee also youthful Lusts but follow after Righteousness Faith Charity Peace with them that call on the Lord with a pure Heart Yea those that are wisest and most accomplish'd many times are swallowed up in this Gulf. Who would have thought that Adam and Eve endowed with the Image of God should have miscarried by Appetite by eating or that Solomon who had such large Gifts and Knowledg from the Cedar to the Hyssop should miscarry by Women and that Persons of excellent Abilities are many times of a riotous Conversation Certainly we are weakest where we think our selves strong When the upper part of the Soul is sufficiently fortified with Counsel and Knowledg the Devil dare not assault us in point of Error but then he draws us away by Appetite and the Baits of the Flesh and therefore we had need speak of Sobriety in Meats and Drinks Now Sobriety becomes all Persons especially Magistrates Ministers Women and Youth Magistrates and Ministers because of the Dignity of their Office Women because of the Imbecility of their Sex and Youth because of the slipperiness of their Age. 1. For Magistrates Prov. 31.4 5. It is not for Kings O Lemuel it is not for Kings to drink Wine nor for Princes strong Drink Give strong Drink to him that is ready to perish It is an Allusion to the Custom among the Iews if a Man were condemned to die it was their Courtesy to give him spiced Wine to attenuate and thin the Blood that it might sooner pass out of the Body and to inebriate the Senses that he might be less sensible of his Paâ—n Now it is not for Kings to drink Wine not for the Judg but for the condemned Person So Eccles. 10.16 17. Wo unto thee O Land when thy Princes eat in the Morning Blessed art thou O Land when thy Princes eat in due season for Strength and not for Drunkenness Magistrates cannot be good or bad alone when they are given to sensual Delights â—t is more odious in them for it unfits and diverts them from publick Business when they spend their time in Excess they are totally indisposed for Counsel and wise Debates and weighty Affairs therefore the Carthaginians forbad Wine to Magistrates during the time of their Magistracy And by Solon's Law a drunken Prince was to be slain 2. For Ministers their Work lies with God therefore they had need live in constant Sobriety Under Pain of Death neither Aaron nor his Sons the Priests were to drink Wine or strong Drink when they went into the Tabernacle of the Congregation Levit. 10.9 Do not drink Wine nor strong Drink thou nor thy Sons with thee when ye go into the Tabernacle of the Congregation lest ye die It shall be a Statute for ever throughout your Generations It is probable Nadab and Abihu their Miscarriage in offering strange Fire was occasioned by Fumes of strong Drink for presently God makes that Law for Aaron and his Sons So the Apostle 1 Tim. 3.3 A Bishop must be sober not given to Wine because of the Excellency of his Ministration which requires Meditation and Freedom of Contemplation which is hindred by the Fumes of Wine and strong Drink 3. For Women because of the Weakness and Modesty of their Sex In some Nations it was Death for Women to be intemperate because by this means they make Shipwrack of that Modesty which is the Ornament of that feeble Sex and therefore Excess in them is more filthy and shameful 4. For Youth they need chiefly to be press'd to this Sobriety because of the Slipperiness of their Age their Judgments are weak and green and their Affections are violent Nature is strong in them and Satan is diligent to seduce them he prizeth young Affections and they are but newly come to the Use of their Reason from living the Life of Sense and the natural Heat of the Stomach that is found in Youth is a great Provocation Though all need to be fortified yet especially these But what is this Sobriety that is required I answer You may know it by the Sin that is contrary to it and we sin against Sobriety when we offend by Quantity Quality and in the manner of Usage 1. There
Disadvantage to your selves for a Man that hath begun to be strict and careful and holy and righteous and profess himself to be taken out of the Kingdom of Darkness and made experience of the Ways of Christ yet if he falls off he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's As Iacob kept wrestling till Day-light appeared and would not let go his hold-fast so till the Morning of Glory come still keep on and continue your Courage Or as Elisha would not leave his Master till he was taken from him into Heaven so be constant to the last let the World know you see no cause to leave Christ or to be weary of his Service and to begrudg the Strictness of Religion Matth. 20. you read some were called into the Vine-yard sooner some later but they all kept working to the End and Close of the Day There 's a different time of Calling some begin with God in Infancy some in riper Age but none must be weary of well-doing But how apt are we to turn aside from God Our Righteousness must be as the Morning Light that always increaseth till High-noon but our Righteousness is like the Morning-Dew it is gone as soon as the Sun breaks out in Strength and Power We have a great many Resolutions when we begin a Course of Godliness but soon grow weary Look as a tired Horse is ready to turn in at every Inn so upon every Occasion and Temptation we are ready to turn away from God but it is not enough to begin to live godly strictly righteously but while Life lasteth you must hold on in God's ways it must be during your whole present State and Abode here in the World II. The Reasons why this Duty of our heavenly Calling must be in the present World 1. Because this is the Time of Grace There is no other Time to get the Favour of God and an Interest in Heaven but here upon Earth Now we have the Means hereafter the Recompences Now Christ saith Come unto me all ye that labour and are heavy laden Matth. 11.28 Hereafter he will say Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Mat. 25.34 Now he calls us to receive Grace hereafter we must receive either Vengeance or Glory In the Angels Song we find Luke 2.14 Peace upon Earth Here God proclaims Tidings of Peace and Reconciliation to the Creature if it will submit to God Now the Golden Scepter is held out and you will have no more such a Season This is God the Father's God the Son 's and God the Spirit 's Time but after this Life you shall have it no more It is the Time of God the Father's Patience and these are the Days of the Gospel when God the Son is offered to us and now we have the Advantage of the Spirit 's Impulses and his Convictions upon our Hearts But after this Life there 's neither Prophecy nor Gospel nor Conviction nor Means offered any more then comes Recompence and Retribution Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World to those that never heard of Christ in this World as to Children to Turks and Pagans to justify this Conceit they alledg that Place 1 Pet. 3.19 By which he went and preached to the Spirits in Prison But that 's a clear Mistake The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison that were sometimes disobedient to the Warnings of Noah and are now held with Chains of Darkness in the Prison of Hell But however there is nothing to this World Now you have the Means and God's golden Scepter is held out Now Christ saith Come but if you refuse hereafter he will say Depart Now is the accepted Time now is the Day of Salvation 2 Cor. 6.1 2. This is the Time of our Exercise and Trial. 1. There must be this Exercise before we come to Heaven We do not leap into Heaven without any Preparation The Vessels of Glory must first be seasoned with Grace Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light First we are qualified and seasoned then filled brim-full As when the Virgins were chosen for Ahasuerus they were to accomplish their Months of Purification so we must have a Time of purifying and cleansing from Corruption before we can get to Heaven Balaam would die the Death of the Righteous but not live his Life Numb 23.10 Let me die the Death of the Righteous and let my last End be like his As it is said of the Snake that when it is stricken with Death stretcheth out it self straight though crooked before at oportuit sic vixisse you should have so lived You should be sober righteous and godly Enoch before his Translation had this Testimony that he pleased God Heb. 11.5 Some-thing must be done here there is no Triumph without a Warfare 2 Tim. 2.5 If a Man strive for Masteries yet is he not crowned unless he strive lawfully that is according to the Laws of the Race or Exercise so we cannot expect to die in the Lord unless we live in the Lord Rev. 14.13 Blessed are the Dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them Your Works die not when you die Eccles. 11.3 If the Tree fall toward the South or toward the North in the Place where the Tree falleth there it shall be In the time of the Law there was nothing to be gathered upon the Sabbath-Day but a double Portion to be gathered before those that provide nothing on the sixth Day had nothing on the Sabbath-Day The Sabbath is a Figure of Heaven of that eternal Rest we shall have there if we do not make Provision during the time of Life there can be nothing done afterwards 2. It is only here this is the fittest Place for Exercise Here are Difficulties Snares and Temptations and these serve to discover the Glory of Grace and this makes it worthy of Praise that we can act for God in the present World where so many miscarry 2 Tim. 4.10 Demas hath forsaken us having loved this present World Here is the fit Place for our Trial where we have so many Difficulties Snares Baits Avocations and Scandals to take us off from performing the Duty of our Heavenly Calling As Death leaves us so Judgment finds us Upon our Behaviour in the present Life both our everlasting Woe or Weal depends Hereafter is not a time of Labour but of Reward and Punishment there is no room for Exercise and Trial there no Snares in the next World Grace cannot be found worthy of Praise there for that is God's Day called the Day of the Lord 2 Pet. 3.10
mingled with the Wheat and besides the Persecutions of the Wicked their very Company is a Burden Iacob's Cattle and Laban's are together but then they shall be separated and the Saints shall be gathered together and sit as Judges of them giving their Vote with Christ in their Condemnation 4. It is a Day of Glorification to Christ and therefore the Saints long for it a Day when Christ shall be honoured and get to himself a glorious Name God got himself a great Name when he drowned Pharaoh and the Egyptians in the Sea O what will it be when he shall cast all the Wicked into Hell Now Christ will come to shew the Fulness of his Majesty the Terror of his Wrath and to glorify his Justice upon wicked Men. Christ sheweth his Majesty every day but we have not Eyes to see it our Eyes are dazled with Worldly Splendor but then all Mists shall vanish The Saints that love the Glory of God must needs long for that time when Christ shall be seen in all his Glory when God shall be dishonoured no more and the Kingdom of Sin and Satan have an end and wicked Men shut up under their everlasting State And then from the Saints God hath perfect Glory in them and from them here God hath not his perfect Glory from us nor in us This is the Comfort of God's Children that God is glorified in their Glory that they may live to praise him for ever without Weakness and Distraction and that 's the reason of those Expressions To whom be Glory for ever and ever They delight in their own glorious Estate because they shall ever be in a Capacity to bring Glory to God Nay then God shall be glorified in all his Counsels and Decrees in the Wisdom of his Providence and in the course of his Judgments for in the Day of Judgment the full History of the World shall be brought before the Saints whereas now we see it but by pieces 4. Why the Saints look for Christ's Appearing is the Profit of this Expectation which they shall receive partly as it engageth to a heavenly Conversation Phil. 3.20 Our Conversation is in Heaven from whence we look for a Saviour Where should we converse most but where Christ is Now where is Christ but in Heaven and therefore our Minds should be ever running upon it our Eyes ever looking that way and our Hearts ever longing for him Partly as it engageth us to Faithfulness in our Relations there is a Day coming when we shall give an account for the Duties of our Relations because that is the particular Sphear of our Activity 2 Tim. 4.1 I charge thee before God and the Lord Iesus who shall judg the Quick and the Dead at his Appearing and his Kingdom Paul there presseth Timothy to discharge the Duty of a Minister and so for a Master of a Family and for a Servant Your Relations are not things of chance but they fall under the special Care of God's Providence and therefore you must be accountable for them here God hath confined you by the Wisdom of his Providence to serve the great Ends of your Creation therefore whatever is omitted you are to give an account of your Relations Magistrates Ministers Masters Servants all of their several Relations Partly as it calms the Heart against the Injuries and Molestations of the present Life 1 Pet. 2.23 our Lord Christ when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judged righteously So you must learn of him when you meet with Trouble and hard Usage and unworthy dealing in the World commit your selves to God the Judg is at the Door and he will review all things again Look as Paschalus a Minister of the Albigenses when he was burnt at Rome cited the Pope and his Cardinals before the Tribunal of the Lamb thus do you Partly as it engages to Perseverance If a Man hath followed a distressed and afflicted Party for a long time if nothing comes of it he tires but remember if we follow Christ here all our Pains will be recompensed to us 1 Iohn 2.28 Abide in him that when he shall appear we may have Confidence and not be ashamed before him at his coming Christ will come and that with Salvation to them that look for him therefore let me be faithful in my Duty Obj. 1. But how can we look for it when we know there are some Signs that precede the Coming of Christ therefore certainly he is not like to come in our days Will he alter the prefix'd time of his Approach and change the Jacets of that great Journey Answ. 1. Tho Christ keepeth his pace yet it is good for us to alter ours tho we cannot hasten his coming yet let us be always ready 2 Pet. 3.12 Looking for and hastning unto the coming of the Day of God It is good for us to get ground upon our Fears and our Sins and to declare our readiness to meet with Christ every day we live in the World is a day lost in Heaven 2. If any Age had cause to think Christ would come certainly we have It was not far off in the Apostles days they were called the last days but ours are the very Dregs of Time When we see an old Man weak and feeble Aches and Diseases of the present Life encrease upon him we say certainly he cannot live long So if we look upon the Temper of the World sure it cannot endure long Christ will come to set all things at rights One Forerunner of Christ's coming are the Dreams and Delusions that are abroad Mundus senescens patitur phantasias as the World grows old it is much given to Fancies as old Men are to Dotage and Dreams 3. If Christ come not in our days yet Death is at hand Heb. 9.27 It is appointed unto Men once to die and after that the Iudgment Every Man 's particular Judgment follows upon his departure out of the World and then the general Judgment follows as Death finds him either among the Sheep or Goats Iudas died sixteen hundred Years ago yet as he died so shall he be found After Death there 's no change of State therefore your business is always to be ready to depart in Peace and hasten to an eternal State Obj. 2. How can this be the Property of God's Children to desire his coming Are they always in this Temper and Frame many weak ones tremble at the thought of it for want of assurance of God's Love it is the Terror and Bondage of their Lives to think of Christ's coming and sometimes the Saints do not actually feel such an Inclination and Strength of Desire Answ. 1. The meanest Saint hath some Inclination this way Can a Man desire that Christ may come into his Heart and will there not be such Desires that he may come to Judgment since Comfort and Reward is more naturally embraced than Duty The very first Work of
Grace is to raise and beget this Hope 1 Pet. 1.3 Who hath begotten us again unto a lively Hope 2. There may be sometimes a Drousiness and Indisposition when their Lamps are not kept burning Luke 12.36 And be ye always ready as those that wait for their Lord. When they are fallen asleep they may for the present wish that Christ may not come and take them in this condition As the wise Virgins slept as well as the foolish so God's own Children many times find themselves indisposed for his coming careless Carriage weakens their Hope and the Remisness of their Watch yet in all there is a Spirit this way which beginneth with the new Birth A Wife desires her Husband 's coming home but it may be all things are not ready and in so good order as they should So all Christians desire the coming of Christ but sometimes they are not so exact and watchful and therefore their Affections are not so lively Drousiness creeps upon their Hearts and then God rouzeth them by Afflictions Obj. 3. But is this the Property of God's Children when we see carnal Men sometimes out of Weariness of the present Life and Trouble of the World will even long for his coming and wish for Death Answ. That is an Offer of Nature after Ease this is a Desire stirred up by the Spirit Sometimes God's Children in their Passions desire to be taken out of the World as Ionah 4.8 He fainted and wished in himself to die and said It is better for me to die than to live And Elijah 1 King 19.4 He requested for himself that he might die and said It is enough now O Lord take away my Life for I am not better than my Fathers But this is but a shameful Retreat from Duty and the Heat and Burden of the Day and the Labours of the present Life these are froward Thoughts not sanctified Desires Words of a feaverish Distemper not of Affection but it comes from the Sickness and Weakness of their Souls But this I speak of is a solid looking for desire and longing for the glorious Appearing of Jesus Christ. Vse 1. It sheweth what they are who wish that it may never come Some would be glad in their Hearts to hear such News that Christ's Coming would never be it is their Burden and Torment to think of it as Felix trembled when he heard of Judgment to come These Men have the Spirit of the Devil in them if they had the Spirit of God in them would it be so Surely no. A carnal Man cannot say the Lord's-Prayer for he is afraid he shall be heard Optas ut veniat quem times ne adveniat saith Austin How canst thou say Thy Kingdom come when thou art afraid lest God should come Vse 2. To press us to this earnest Looking Christ looketh he is not slack 2 Pet. 3.9 The Lord is not slack concerning his Promise If all things were ready he would come presently Before he came in the Flesh his Delights were with us Prov. 8.31 Rejoycing in the habitable Parts of the Earth and my Delights were with the Sons of Men. And he longeth now he is in Heaven Rev. 22.12 Behold I come quickly and my Reward is with me The Angels expect it they would not be found Liars they told us of it Acts 1.11 This same Iesus that is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven The Saints groan How long O Lord how long Devils tremble at the thoughts of it Mat. 8.29 Art thou come hither to torment us before the time The Creatures expect it in their kind Rom. 8.19 For the earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God All things by a natural Instinct are carried to their Perfection Evil Men cannot endure to think of it as Felix trembled at the thoughts of Judgment to come Let not the Saints stand out but expect it earnestly How much was the first coming of Christ wished for and desired Abraham rejoiced at the thoughts of it Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Kings and Prophets desired to see these things Luke 10.24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Old Simeon Luke 2.25 was just and devout waiting for the Consolation of Israel yet then he was a Child in the Cradle now in Glory riding on the Clouds then he came in the Similitude of sinful Flesh Rom. 8.3 God sent his own Son in the likeness of Sinful Flesh but now he shall appear without Sin Heb. 9.28 Vnto them that look for him shall he appear the second time without Sin unto Salvation This earnest looking implieth strong Faith longing Desires frequent Thoughts 1. Strong Faith Reason saith it may be Faith saith it shall be Divine Justice must have a solemn Triumph Conscience is afraid of it Our Reward may be delayed but it cannot stand with the Justice of God that it should be abolished and taken away There is Confusion in the World Dives flowed with Ease and Plenty when Lazarus was rough-cast with Sores We need to be awed with Shame as well as Fear Faith saith he will come we have his Word for it as unlikely things have come to pass that have been foretold Were the old Believers deceived that expected his coming in the Flesh That a few Fishermen should preach the Gospel to all Nations this is already done Christ is contracted with us now he will come to marry us he went not away upon Discontent He that loved us so as to as to come from Heaven to Earth to take our Nature will he not come in Glory We have of his Spirit and we enjoy his Ordinances as a Memorial till he comes and we have many Love-tokens sent us as a Pledg that he will come 2. Longing Desires Our Hearts should even spring and leap within us when we hear of Christ's coming Thus the Believers of the Old Testament how did they rejoice to hear of a Messiah to come Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Abraham rejoiced to think that a Son should come of his Loins in whom all the World should be blessed Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them How did the Patriarchs hug the Promises O sweet Promise this will yield a Messiah a Christ to the World 3. There should be frequent Thoughts of his coming as if you always heard the Trumpet Every time thou lookest to Heaven think I have a Christ there a rich Jewel kept safe and when ever you see the Clouds think of Christ's coming and going These Clouds were Chariots by which Christ
Chrysostom saith Heaven now shall be left void all the Angels shall come out with Christ that they may be present at this great Act Those blessed Mansions shall be forsaken for a while that they may be present with the Judg of the World Look as the Angels were present at the giving of the Law so also will they be present when the Sentence of the Law comes to be executed Thrones Principalities Powers and Dominions Angels however distinguished were all made by Christ he is their Head and they are given to Christ by his Father as he is Mediator to be his Servants in the Mediatory Office And therefore Christ always useth Angels in his Conception the Angel Gabriel came to Mary At his Nativity an Host of Angels came down to acquaint us with the glad Tidings of Salvation in his Passion he was comforted by an Angel at his Resurrection there were Angels at his Grave at his Ascension he was carried to Heaven by Angels and in the Government of the Church in the present Dispensation Christ useth Angels more than we are aware of these Principalities and Powers are conversant about and in the Church and in the last Day 's Act he shall come with his Holy Angels Whether these Angels shall then visibly appear I dispute not certainly their Attendance upon Christ is partly as a Train to make his Appearance more full of Majesty and partly because Christ hath a Ministry and Service for them Partly as a Train to Christ and to make his Appearance more full of Majesty They that waited upon Christ at his Ascension will now come to wait upon him at his coming to Judgment Publick Ministers of Justice are made formidable by their Attendance and Officers Christ will come like a Royal King in the midst of his Nobles and partly because they have also a Ministry and Service at that Day they are to gather the Elect from the four Winds Mat. 24.31 The Angels love to be conversant about the Saints They that carried their Souls to Heaven shall now be employed to bring their Bodies out of the Grave The holy Angels shall conduct the Souls of those that die in the Lord to Heaven Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom So also those Angels shall now be employed in bringing their Bodies out of the Grave They are still serviceable to the Saints and this is the last Office of Love they can perform to them therefore they do it chearfully And to the Wicked their Office is to force them into Christ's Presence and to bind them up in Bundles as Tares for the Fire Mat. 13.40 41. Also the Angels have this Ministry and Service to be employed as Witnesses they attend now upon the Congregation to observe your Behaviour therefore the Apostle disputes concerning unseemly Gestures 1 Cor. 11.10 For this cause ought the Woman to have Power on her Head because of the Angels They are privy to our Conversations and able to give an Account of our Lives In the Assemblies there are more meet than are visible Devils meet and good Angels likewise to observe your Carriage that they may give account to God And no sooner shall the Sentence be pronounced but it shall be executed In a condescention to our Capacity God is pleased to represent the Work as done by the Ministry of Angels We can understand better the Operations of an Angel than the Operations of Almighty God because they are nearer to us in Being and are of an Essence finite and limited 2. The Saints they are his Attendants too Some shall come from Heaven with Christ others shall be caught up in the Air to meet the Lord 1 Thess. 4.17 Certainly the Wicked shall be left still to tread upon the Earth And this contributes much to the Glory of the Day because when Christ appears we appear with him in Glory we shall be like him we shall suddenly attain to that Fulness of Glory that their Hearts could never conceive of O what a glorious Day must that needs be when so many Suns shall meet together Every one of the Elect shall shine more than the Sun Then our spiritual Empire and Dominion begins we come to share with Christ in the Glory of his Kingdom to be associated with him in judging of the World Do not then please your Selves with Fancies of temporal Happiness The Vpright shall have Dominion over them in the Morning Psal. 49.14 When is that After they have slept their Sleep of Death then God's Saints and Servants that are now Scorned Censured and Persecuted but in the Morning of the Resurrection when they awake to meet with Christ then doth our Glory begin We are all for a while to stand before the Judgment-Seat of Christ. But look upon all the Draughts of the last Judgment and you shall find this Method Sentence begins with the Godly but Execution begins with the Wicked The Books are opened the Godly are called and they are first acquitted that afterwards they may join with Christ to judg the World 1 Cor. 6.2 Do you not know that the Saints shall judg the World The first Process is with the Godly that their Faith may be found to Praise but first the Wicked shall go into Everlasting Punishment Mark 25.46 These shall go away into Everlasting Punishment but the Righteous into Life Eternal that by others Misery they may be more apprehensive of their own Felicity 3. Another thing that makes the Day glorious is his Work and powerful executing the Work of the Day Jesus Christ is to gather the Wicked together dragging them out of their Graves with Horror then to extend and enlarge their Consciences that all their Doings may come to remembrance and then to cast them into Eternal Darkness to chase them with the Glory of his Presence into Hell dragging them out of their Graves with Terror Rev. 6.16 They said to the Mountains and to the Rocks Fall on us and hide us from the Face of him that sitteth on the Throne and from the Wrath of the Lamb. They are ashamed to look Christ in the Face whom they have slighted despised neglected in the World Then they shall be ashamed to see the Godly preferred As Haman did fret to see Mordecai put upon the King's Horse and led through the City with Triumph so they are envious to see the Preferment of God's Children Then they are cursed out of Christ's Presence and go away yelling and howling and are led away to their final State as Haman's Face was covered and then led away to Execution Now Christ hath the most glorious Conquest over his Enemies that ever he had now he shews himself like a King in punishing his Enemies and rewarding his Friends In punishing his Enemies stubborn Knees shall bow to him it is not done fully till now Isa. 45.23 There is a Decree I have sworn by my Self the Word is gone out of my Mouth in Righteousness and shall not
wilt thou have me to do said Paul when he surrendred himself up to God Acts 9.6 If Christ was longing when will the World be made and the Bounds of their Habitation fixed that I might dwell with them O we do not long for Heaven as Christ longed for Earth He could expect nothing but hard Usage Grief and Death he came to taste the Vinegar and Gall and we do not long to taste of the Feast of Love If Love brought down Christ to us why cannot it carry us up to God When you are backward to believe and pray let it shame you that Christ was so willing And in the Lord's Supper let it shame us that we have less Appetite to feast our Souls with the Benefits of the Cross than Christ had to endure the Death of the Cross. Can we say with Christ With desire have I desired to eat this Passover Here is a Cup of Consolation tempered with Christ's Hand and we have no earnest Groans after it Christ could say It is my Meat to do the Will of God and certainly it should be so to us In the Lord's Prayer Thy Will be done immediately goes before a Petition for daily Bread to shew it should be more desirous for us to do God's Will than to eat our daily Bread Christians when will you learn of Christ We plead and stand disputing every Inch with God When you feel any Reluctancy and Regret of Spirit remember Christ offered up himself willingly Christ's Work was sad Work but he did not say it is a hard Work and is like to cost me dear and I shall meet with an unthankful World and my Doctrine is like to be despised among the Nations he pleaded none of these Discouragements O when shall we learn to do as Christ not to reason but run the Ways of God's Commandments Psal. 119.10 With my whole Heart have I sought thee It is not Obedience if it be not willing Psal. 110.3 Thy People shall be willing in the Day of thy Power When Difficulties arise consider Christ's Torment and Suffering abated nothing of his Love Iohn 13.1 Having loved his own that were in the World he loved them unto the end In the midst of his Agonies he still said Luke 22.42 Not my Will but thine be done Let us be content not only to do but to suffer 2 Sam. 15.26 Behold here I am let him do to me what seemeth good unto him Vse 3. Here is Encouragement in Believing 1. In Troubles of Conscience Christ willingly offered up himself he went as a Lamb to the Slaughter therefore he is the Lamb of God that taketh away the Sins of the World John 1.29 Willing Sacrifices are acceptable to the Lord he loveth a chearful Giver God had no respect to Cain because he offered with a grudging Mind The Sacrifice that came to the Altar struggling was counted unlucky if the Beast did roar or bleat much or shewed much reluctation it was an ominous sign More particularly the great Aggravation of Sin is the willingness of it not the grosness of the Act so much as the propension and bent of the Will If thou hast been a willing Sinner and art now troubled about it here is a willing Saviour he suffered as earnestly and with as much strength of Desire as ever you committed Sin Luke 22.15 With Desire have I desired to eat this Passover with you before I suffer Stop the Mouth of Conscience by considering the burning Desires of his hearty good Will with what desire haste and speed with what vehemency he did long to suffer 2. In your Prayers and Addresses for Mercy He that gave himself for us will he not give us any thing He that was ready to die will be ready to help Lo I come Psal. 40.7 So when we call upon him Isa. 58.9 Thou shalt call and the Lord shall answer thou shalt cry and he shall say Here I am Rev. 22.12 Behold I come quickly He giveth the same Answer to our Requests as to the Father's Commands Wait with Hope Christ that gave himself for us will give himself to us SERMON XX. TITUS II. 14 That he might redeem us from all Iniquity c. I Come to handle the second Incouragement namely that which is taken from the Merit of Christ's Death And therein 1. Here is Christ's Act he gave himself for us to be an Expiatory Sacrifice and Ransom for Souls 2. I come to the second Branch and that is Christ's Aim He gave himself but why To redeem us from all Iniquity c. Here is the Privative and Positive Part of this Deliverance first Redemption then Sanctification The Privative Part we must first take notice of and that is Redemption a Phrase which the Apostle useth here to enforce us to a Denial of Ungodliness and worldly Lusts. Here I shall first handle the Nature of Redemption in General and then particularly shew how we are redeemed from Iniquity I. For the Nature of Redemption It is the great Gospel-Privilege and therefore needs to be explained To redeem another it signifies to free them from any Distress especially from Captivity and Bondage The Word will be best explained with respect to the Customs and the Figures of the Law of Moses for certainly from thence it was taken Now under the Law there was a two-fold Redemption such as was immediately made to God or else to Man 1. To God I observe that there was a kind of Ransom that every Man was to give for his Soul Exod. 30.12 13 14 15. When thou takest the Sum of the Children of Israel after their Number then they shall give every Man a Ransom for his Soul unto the Lord when thou numbrest them that there be no Plague amongst them when thou numbrest them This they shall give every one that passeth among them that are numbred half a Shekel after the Shekel of the Sanctuary an half Shekel shall be the Offering of the Lord. Every one that passeth among them that are numbred from twenty Years old and upward shall give an Offering to the Lord. The Rich shall not give more and the Poor shall not give less than half a Shekel when they give an Offering unto the Lord to make an Atonement for your Souls Whenever they were numbred by Head and by Pole that the Plague might not break out among them they were to give a Ransom for their Souls which shewed that all our Souls were forfeited by Sin to God and it was in God's Power to take them when he pleased therefore every Man was to give this Acknowledgment And some conceive the Plague which fell out in David's time for numbring the People was for want of giving this Ransom to God Now the Poor and Rich were both to give equally the same Ransom the Poor to give no less and the Rich no more viz. half a Shekel to shew that all Souls before God are equal the Debt was equal and that the Price of Christ's Blood was equal
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
earnestly Micah 7.3 It is the difference between us and civil Men but unregenerate they are like Cypress Trees fair and tall but fruitless of a comely Life but none of these good Works are to be found in them It is the difference between us and Hypocrites A Hypocrite like a Carbuncle seems to be all on a fire but when you touch it it is quite cold so they pretend to Religion talk much but have no true regular Zeal no spiritual Warmth It is notable our Lord himself proves his Divine Original by his Works Iohn 10.38 Tho ye believe not me believe the VVorks that ye may know and believe that the Father is in me and I in him So is this the sensible Evidence you are in Christ and Christ in you Graces are not always evident in feeling but in Fruit the Effects cannot be hid Then they are Signs and Evidences to God himself the Lord will look upon them as Marks and Evidences of his People Look as the destroying Angel was to be guided by a Sign Exod. 12.12 13. by the sprinkling of the Door-posts not that he needed it but because God would have it to be so So the Lord sutes his Dispensations and guides them by a Sign It is true God in his Gifts is arbitrary but in his Judgments he proceeds by Rule according to our Works At the last Day God will judg you not by your Profession but by your Practice what you have done he will not say You have prophesied in my Name you have eaten and drunk in my Presence but you have fed me clothed me visited me That the Faith of the Elect might be found to Praise and Honour he will have Works produced Not that God wants Evidences of our Sincerity but he will have all the World know we have not been unfruitful A Man that expecteth to be posed is preparing to answer and would give somethink to know the Questions aforehand Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment he will say Have you fed and clothed my People have you ministred to their Necessities have you relieved them with spiritual Counsel and Admonition have you been good holy and just Therefore let us provide to give an Answer that we might not be ashamed at the last Day Thus this Zeal for good Works hath the place and room of a Witness to God as the Rule and Measure of his Process to our selves as the ground of our Assurance and to the World as the great vindication of the Honour of our Profession 2. It is a Fruit of Christ's Death partly by way of Obligation for certainly God hath not been at all this cost and labour for nothing he did not project the sending of Christ and Jesus Christ did not so give up himself in the Work of Redemption for nothing but to inflame us to a great height of Piety They that live at a low rate of Holiness cross and disgrace the whole Design of the Gospel they are not apprehensive of the Love of God in giving Christ nor the Love of Christ in giving himself Our Redemption was carried on in such a way not only that the Comfort but also the Duty of the Creature might be raised to the highest Partly again as Christ hath purchased the Gift of the Spirit to fit us for good Works yea to make us zealous in them Titus 3.5 6. 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 Now the Spirit dwelleth in our Hearts to set our Graces a working Iohn 4.14 The Water that I shall give him shall be in him a Well of VVater springing up into everlasting Life So Iohn 7.38 39. He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living VVater This spake he of the Spirit which they that believe on him shall receive The Spirit is not a Fountain sealed up but flowing forth The Spirit of God is a mighty Spirit and comes in upon the Soul not only as a gentle Blast but as a mighty rushing Wind he comes not only in the appearance of a Dove but of cloven Tongues of Fire Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience Look as Men acted by Satan the unclean Spirit are restless in Evil and carried headlong as the Herd of Swine into the Sea so those that are acted by the Spirit of God are much more carried on with great Earnestness in the Ways of God The Devil hath not such Advantages to work upon his Instruments as the Spirit of God hath upon us The Devil works and operates in all the Children of Disobedience Ephes. 2.3 The Spirit that now worketh in the Children of Disobedience But the Devil cannot work but by Man's Consent neither can he work immediately upon the Soul but only by the Senses and by the Fancy but the Spirit of God can work immediately upon them in whom he acts Therefore being acted by him they must needs be zealous and earnest for the Spirit of God nescit tarda molimina knows no slow Motions The Soul in it self is dead and slothful and apt to yield to Laziness and Delays but when we are acted and quickened by the mighty Spirit then draw us and we will run after thee Cant. 1.4 When the Spirit puts forth its Force upon the Soul such as are drawn by the Holy Ghost they are not in jest as carnal Men are but in earnest they do not dally with Religion but make it their great business to surprize Heaven and carry on constant Communion with God Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by force Vse 1. Information 1. That Grace is no Enemy to good Works Libertinism is ancient and natural Christ died to improve Piety not to lessen it but to raise it to the highest to make us zealous of good Works that we might be carried on to Heaven with full Sails Therefore he that grows looser less watchful against Sin less diligent in the exercise of Holiness less frequent in Communion with God less humble and penitent after committing of Sin offers the greatest Abuse to Grace that may be and perverts its natural Use. There is no freezing by the Fire we may freeze indeed by painted Fire that may make us contract Chilliness and Drowsiness but true Grace is a Fire that warms and inflames our Affections Christ came to make us more chearful and lively but not slack careless and cold 2. It informs us what little Reason the World hath to cry out upon Zealots for Christ died to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good VVorks Men that are only contented with a brain Religion speculative Notions they cannot endure Heats and Fervors they would have
the World God created all things by his Word Psal. 33.9 He spake and it was done he commanded and it stood fast This whole Fabrick of Heaven and Earth which we now behold with wonder was made with a Word And mark God's creating Word and Word of Promise do not differ they are both the Word of God and there is as much Force and Power in this Word I will take away the Heart of Stone as there was in this Word Let there be Light There is as much Power in this Sentence I will make your vile Bodies to be like to Christ's glorious Body as there was in that Word Let there be a Firmament God's Word was powerful enough to make a World when it was nothing before All the Works of God subsist by the Force of his Word Heb. 1.3 Vpholding all things by the Word of his Power It is but for God to say Let it continue let it be and either are accordingly One Word is enough to undo the World and one Word is enough to uphold and preserve it God's Word is the Declaration of his Almighty and powerful Will whatever he did in the World he did it by his Word Therefore if you have this immutable Ground if God hath deposited and plighted his Word you have enough to establish strong Consolation for it is powerful to all Purposes and Intents whatsoever 2. Consider the Certainty of it When the Word is gone out of God's Mouth it shall not be recalled The Lord prizeth his Faithfulness above all things The Scripture must be fulfilled whatever Inconveniences come of it Mark the whole Course of Providence and you will find that God is very tender of his Word he valueth it above all his Works Luke 21.33 Heaven and Earth shall pass away but my VVords shall not pass away God is not so tender of Heaven and Earth but that he will break it all to pieces rather than not make good his Word though it be a curious Frame and Fabrick in which he hath displayed much of his Glory yet that shall be dissolved Heaven and Earth do only continue till all that is prophesied of in the Word be fulfilled We shall enjoy the Comfort of his Word in Heaven when all these things are melted away with a fervent Heat Nay which is more God valueth his Word above the humane Life of Christ his own Son If God passed his Word for it his Son who was the Delight of his Soul equal to him in Glory must come from Heaven take a Body and suffer a cruel Death Lo I come in the Volume of the Book it is written of me I delight to do thy Will O God Psal. 40.7 God had passed his Word to the Church that it should be so therefore rather than he would go back from his Word he sent Christ to die for a sinful World There was no Promise of more difficulty for God to grant nor for us to believe than this of the Incarnation and Death of Christ yet rather than go back from his Word Christ must come and die an accursed and shameful Death Secondly The main thing is what ground of Consolation we have in God's Oath And there I shall I. Shew the Reasons why God gives us his Oath over and above his Word II. The several Advantages which we have by his Oath in Believing I. For the Reasons why God should give this Oath An Oath you know is given in Matters doubtful Philo saith An Oath is given for the manifestation of a Matter which is secret and doubtful and which cannot otherwise be determined To swear in Things apparent and Matters clear is to take the Name of God in vain All Matters which are clear are otherwise decided Matters of Opinion by Argument Matters of Fact by Testimony Matters of Promise by the single Word of the Party that promises if he be a Person of Honour and Credit but always an Oath supposes some Doubt and Controversy that cannot otherwise be determined And so much the Apostle intimates when he says Heb. 6.16 It is the End of all Strife or Controversy Well then God's Promises being of such absolute Certainty why doth the Lord deposite his Oath with the Creature since his single and bare Word is enough I answer the Matter it self needs it not but only in regard of us We look upon the Promises with doubtful Thoughts there is a Controversy between God and us we have hard Thoughts of God as if he would not be so good as his Word therefore his Oath is given not to shew the Doubtfulness of the thing that is sworn but the Greatness of our Unbelief Austin saith Est exprobatio quaedam infidelitatis nostrae God hereby upbraids us with our Unbelief when he gives us an Oath for the Confirmation of any Matter Briefly God's Oath is given us for two Reasons to shew us the Certainty and to shew us the Excellency of our Priviledges in Christ. Reason 1. To shew us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners yea or no whether God will save those that take Sanctuary at Christ God saith Ay and we say No and how shall the matter be decided Observe it and you will find that there are two things which we are apt to suspect in God his good Affection in making the Promise and his Truth in keeping the Promise We suspect his good Affection especially when we are in Pangs and Gripes of Conscience and we suspect his Truth in Straits and Difficulties whenever in the Course of God's Providence we are cast into such a Condition that we think he hath forgotten his Promise Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty but in a gracious Condescention he is pleased to put an End to the Controversy by an Oath As if the Lord had said Do you doubt of this Will you put me to my Oath Here I am ready to take it and that the matter may no longer remain in Suspence I sware by my Life by my Holiness by whatever you count sacred and excellent in me That whoever among you whatever he be that is touched with a Sense of his Sin and Misery by Nature if he will run to Christ for Refuge take Sanctuary in Christ if he doth belong to my unchangeable Purposes of Grace I will surely without miscarrying bring him to a sure and eternal Possession of Glory and for the present I will be a Father to him and guide him and keep him as the Apple of mine Eye I will be his present Help his Guardian his Counsellor during the whole time of his Aboad in the World where he is only liable to Dangers This was the matter in Controversy and this is the Substance of God's Oath And I shall shew you how apt we are to distrust God in all this We suspect as I said either his good
time come when the Strength of your Comforts will be tried Here you sit a brooding upon Wealth as the Partridg upon rotten Eggs and what then At his latter End he shall be a Fool Jer. 17.11 Why at his latter End Then he shall be so in the Conviction of his own Conscience his own Heart will call him Fool O Fool O mad Man that I was in lavishing out my Time Strength and Care upon that which will yield me no Comfort Mr. Fox tells us of a rich Cardinal when about to die cried out And must I die that am so rich Will not Death be bribed Will Money do nothing now This will be your Case and Condition when you come to die if you get not an Interest in this strong Consolation As that Pagan Emperor warbled out to his Soul O animula blandula vagula quo nunc abibis c. O where is this Soul of mine going You that now shine in Bravery that eat of the fattest and drink of the sweetest when your Day is gone what will become of you you must die and go from all this Nothing then but Peace of Conscience and spiritual Comfort will serve the turn O for one Dram of this Comfort then when Death is nigh and God is angry Men keep a great deal of Bustle now to get Honour and break through all Restraints of Honesty and Conscience to work themselves into worldly Greatness O but when they come to die how will this be upon their Heart What would they give then for Peace of Conscience and this strong Consolation which God vouchsafeth to the Heirs of Promise But then no Price will be given to God That look as a Husband when he surprizeth his Wife in her Adulterous Imbraces He will not spare in the Day of Vengeance he will not regard any Ransom neither will he rest content tho thou givest many Gifts Prov. 6.34 35. So when God hath surprized you in the midst of your Whoredoms when you have diverted your Respects from and been disloyal to him it is the Day of his Vengeance and he will take no Ransom What will a Man give in Exchange for his Soul There will be such a dying-hour which thou must expect it is hard by Christians have you Comforts strong enough to encounter the Terrors and Horrors of Death within a little while you will be put to trial 4. It informs us that Christians put a Disparagement upon their Comforts when they are dejected with every Fear and Trouble This is much beneath God's Oath the Merit of Christ and the Joy of the Holy Ghost and all the Provision the three Persons have made As for Instance 1. When your Comforts are too weak as you fain in every Affliction Prov. 24.10 If thou faint in the day of Adversity thy Strength is small Thou hast small Comfort if it will not bear thee out in outward Trouble God and Christ and the Spirit they are as it were trying their Skill I would speak it with Reverence to raise up a Confidence in Believers that shall be Affliction-proof now if you are presently gone when put to trial you disparage this strong Consolation and frustrate all the Provision they make for you Many a Heathen would do better upon moral Principles and behave themselves with a greater Generosity and Bravery of Spirit You know that Question Iob 15.11 Are the Consolations of God small with thee the meaning is Is all the Provision of Comfort and Grace and Joy in the Spirit too slender to bear you up in this Affliction What do you expect Christians Would you have better Provision than God hath made Dost thou expect greater Promises surer Mercies and a more able Christ to bear up thy Heart Are not all the Consolations of God able to raise you up Thus when you are overcome in every Trial. 2. When you are full of Doubts Bondage and servile Fears you disparage God's Consolation As for Instance when you cannot think of the Judgment without Horror Acts 24.25 As he reasoned of Righteousness Temperance and Iudgment to come Felix trembled or of Death without Bondage Heb. 2.15 Through fear of Death they were all their Life-time subject to Bondage Christians now and then we should be making Experiments and trying the Strength of our Comforts and say thus Can I venture my everlasting Estate upon this Confidence Would I be thus found if Christ were coming to Judgment 1 John 4.17 Herein is Love made perfect that we may have Boldness in the Day of Iudgment Take it for God's Apprehensions of his Love to us or our Apprehensions of our Love to God we should still be providing for that Day and citing our selves before Christ's Tribunal that we might see of what Strength our Consolation is SERMON IV. HEB. VI. 18 We might have a strong Consolation c. Vse 2. TO press you to look after this strong Consolation O! be not contented until you have the Fruit of God's Oath that you may be able to live up to the Provision and Preparation he hath made for your Comfort in the Covenant It is a Condescension that God will give us his Oath and this is the Fruit of it that we might have strong Consolation to see our Names in God's Book and our Heaven in Christ's Possession I shall press you with Arguments both of Duty and Profit First For Arguments of Duty 1. It is for God's Honour that his People should walk comfortably Two things there are which God glories most in the Holiness and the Comfort of his People in the Holiness as he is a God of Grace in their Comfort as he is a God of Consolation It is said in Scripture There is none holy as the Lord. God would have the World know that there is none can sanctify but he alone Moral Principles may change the Life but he only can change the Heart And then it is said there is none like him in Pardon Mich. 7.18 Who is a God like unto thee that pardoneth Iniquity God would have the World know that there is no Comfort so strong and sweet as that which he conveyeth In your Lives God will be glorified in Holiness in your Deaths God will be glorified in your Comfort Ier. 6.16 Where is the good Way and walk therein and you shall find Rest for your Souls Is there any such Comfort to be had as my People have as they have found in the way they have beaten the beaten Path of Faith Repentance and Godliness 2. As it is for God's Glory so for our Profit we look upon Comfort with Jealousy knowing we have deserved none we are guilty Creatures therefore are loth to entertain it even upon God's Terms Joy is the strength of the Soul Neh. 8.10 The Ioy of the Lord is your Strength and that in all Duties Satan knoweth that while the Conscience is kept raw the Soul is unfit for Action A Christian never acts so strongly so regularly as when he is filled
The Lord God is a Sun and a Shield We are not only pardoned but restored to Favours and Friendship It is much to us to be delivered from the Terrors of Hell but more to be made Heirs of Eternal Life The Prodigal only looked for a Pardon Luke 15. 19. Make me as one of thy hired Servants and the Father bringeth forth the Robe the Ring and the fatted Calf O that we that have deserved to be in the bottom of Hell should find a place in the Heart and Bosom of God! Let us enlarge our Expectations according to the Extent of Christ's Mercy Here is Pardon and Glory Heaven is more credible than Pardon Rom. 5.10 Much more being reconciled we shall be saved by his Life It is harder to get a guilty Sinner pardoned than a pardoned Sinner glorified And let us answer the Divine Mercy to be not only negative but positive in our Obedience Many please themselves in an Abstinence from gross Sins but do not care to maintain Communion with God Psal. 1.1 2. Blessed is the Man that walketh not in the Counsel of the ungodly nor sitteth in the Seat of the scornful But his Delight is in the Law of the Lord and in his Law doth he meditate Day and Night They are not Scorners wicked Enemies and Drunkards but there is no Savour of Religion upon their Hearts Do they delight in the Law of the Lord Do they meditate on it and make it their Study To leave Sin is but the first degree there must be something more 2 dly Why is this Hope said to be set before us I answer 1. To note the Divine Institution of this Reward it is not devised by our selves but appointed by God The Hypocrite's Hope is compared to the Spider's Web Iob 8.14 which is a poor slender thing woven out of her own Bowels and it is gone by the first turn of a Besom so is the Hypocrite's Hope a Fancy a slender Imagination or a rash and unadvised Confidence which comes to nothing 2. It is proposed and set before us for our Encouragement As it is said of Christ Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame that is for the Joy that was propounded to him Well then it is a real Hope and a Hope offered to us and laid before us 3. What is it to run to take hold of the Hope set before us Sometimes it implieth a challenging it as ours as 1 Tim. 6.19 That they may lay hold on Eternal Life Here it signifies holding fast never to let this Hope go It implieth Diligence of Pursuit Perseverance to the end and all this upon Christian Encouragement 1. Diligence in Pursuit of Eternal Life in the Heirs of Promise It is express'd by working out our Salvation making it our business Phil. 2.12 Work out your Salvation with Fear and Trembling Most Men make a Jest of it or a thing of course but when it must be made the main Work the great Pursuit and thing in Chase as the obtaining the Prize in a Race and not only a Business but that which is first and chief Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof And a Business that must be earnestly prosecuted and well followed and that notwithstanding Discouragements Mat. 11.12 The Kingdom of Heaven suffereth violence and the Violent take it by Force When Men press through and will not be kept out there must be earnestness in the Matter and this not only for a fit and for a little while until they have made some progress but there must be a getting ground daily I press toward the Mark for the Prize of the high Calling of God in Christ Iesus Phil. 3.14 getting nearer and nearer making for Heaven apace to be established in the Hopes of eternal Life When we will not be put off with any thing else but have Heaven or nothing this is to seek Heaven in good earnest 2. This flying to take hold of the Hope set before us importeth Perseverance in well-doing notwithstanding the Difficulties in the way to Heaven The Israelites way to Canaan lay through a howling Wilderness So we have many Inconveniences and Discouragements in our way to Heaven but we are born up with this Hope that the Promise will make amends for all and so we go on in our course till we come to our Journey 's end And the Apostle speaking how Christ as Judg of the World will distribute eternal Rewards describeth those that shall inherit eternal Life Rom. 2.7 Those that by patient continuance in well-doing seek for Glory and Honour and Immortality It is not a Description of our first Address to Christ and taking comfort in his Merit no that consists in a broken-hearted acknowledgment of our Sins and a desire to be found in Christ depending upon his Merits and Righteousness to free us from the Wrath of God But the Apostle is not describing our coming to Christ but our coming to Heaven and the manner how Justified Persons look for their eternal Reward by patient continuance in well-doing they seek for Glory Honour and Immortality Though we are justified and have the Right of Sons yet we shall not have the Possession of the Inheritance until we are exercised in well-doing therefore we must wait God's leisure and persevere in Obedience And 3. All this upon Christian Encouragements for the Hope that is before them A Man may know much of his Spirit by what bears him up and what is the Comfort and Solace of his Soul Titus 2.13 Looking for the blessed Hope When a Man is born up by invisible Comforts and upon the Hopes of an invisible Inheritance kept for him in Heaven A wicked Man's Hope lies within the Compass of the World therefore it may perish and die before he dies Prov. 11.7 When the wicked Man dies his Expectation shall perish and the Hope of unjust Men perisheth or at least it ends at Death Prov. 14.32 The Wicked is driven away in his Wickedness He would fain stay longer in the World but he is arrested by Death in the Name of the great God of Heaven and driven into the other World there to be responsible to God but the Righteous hath hope in his Death then his Hope beginneth APPLICATION Vse 1. Comfort to those that can apply it even to those who are thus qualified that are driven and drawn to Christ and then go on chearfully with the Work of Obedience waiting for their Inheritance in Heaven Now that you may take in this Comfort examine your selves 1. Have you ever felt any Law work Were you ever driven to Christ Were you ever startled and rowzed out of your Sins and made sensible of the Displeasure of God and forced to sit alone and complain over a naughty Heart Have you Paul's Experience Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death Have you been awakened Ephes.
only looketh to the present State of things and if we have not all things which we affect under the View of Sense Trouble filleth our Hearts Heb. 12.11 No chastening for the present seemeth to be joyous but grievous There are two emphatical Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth they both intimate the Causes of our Trouble present Sense and false Appearance Of the latter I shall speak in the next Head the former is to our purpose now All Affliction is ungrateful to Flesh and Blood and so cannot but be troublesome to us if we look only to the present but then in the End it giveth us a full Recompence for all our Patience namely such an Increase of Grace as bringeth Peace along with it 3. Fancy Vain conceit and false Appearance And so we are often troubled at what may afford Joy The sad Point which the Disciples could not digest was Christ's Departure yet our Lord telleth them how necessary it was for his own Honour and their Comfort His Honour Iohn 14.28 Ye have heard how I said unto you I go away and come again to you If ye loved me ye would rejoice because I go to the Father for my Father is greater than I. If ye were kind to me ye would have looked upon it with Joy because his going to the Father was the advancing him to an higher Condition than that in which he was now the ignominious Cross was the way to Dignity and Honour Again it was for their Comfort Iohn 16.7 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you They were full of Sadness at the Thought of his Departure as if it were their utter Ruine and Undoing But the coming of the Holy Ghost would be of more Advantage to them than his staying with them it was for his Glory and their Benefit Thus we often misinterpret God's Dispensations those hard Trials which are ordered for our Comfort and Peace increase our Troubles and Perplexities We judg according to Appearance and therefore do not judg righteous Judgment So we wound our selves by our own Fancies and make our Evils much worse than they are by our vain Conceit All these concurred in the present Case They had Dreams of sharing Honours in Christ's Kingdom all which would be disappointed by his ignominious Death And they looked to the present Face of things and so could not see Glory in this Shame And besides they did quite mistake the Dispensation Secondly The Nature of this Trouble wherein it consisteth In three things 1. A Fear of Danger or Evils to come 2. Sorrow for Evils present 3. A fretting Indignation or Dislike of God's Dispensations It is Distrust to be troubled about what is to come Despondency or uncomely Dejection to be troubled about what is present Impatiency and Murmuring to dislike God's way of dealing All these constitute that Trouble of Heart from which Christ dissuadeth his Disciples 1. There was Fear in it of approaching Dangers Christ was to depart and they were to be left to an unquiet World Iohn 14.27 Let not your Heart be troubled neither let it be afraid They were afraid what should befal themselves when their Master and Guide was gone from whose Direction and Protection they promised themselves so much Comfort and Safety Future things are to be left to God's Providence Every Day that bringeth its Cares and Difficulties bringeth also its incident Comforts Matth. 6.34 Take no Thought for the Morrow for the Morrow shall take Thought for the things of it self sufficient unto the Day is the Evil thereof We must not be over sollicitous about future Contingencies nor be anxious for that to Day which may be soon enough cared for to Morrow But we usually anticipate our Troubles and make our present Condition more grievous by hearing the Charge and Burden of the future also and so by our Cares and Fears about Futurity oppress and so both overwhelm our selves and take God's Work out of his Hands 2. This Trouble did arise from Sorrow and immoderate Dejection because of the loss of Christ's bodily Presence Iohn 16 6. Because I have said these things unto you Sorrow hath filled your Hearts Usually upon the Loss or Absence of some prized Comfort we let loose the Reins of our Affections and keep no Moderation in our Sorrow and Grief as if God could not supply the Loss of the Creature by the Presence of his Spirit 3. Indignation or a fretting Dislike of God's Dispensations That this was a part of the Disciples Trouble appeareth from Christ's whole Discourse with them The bodily Presence of Christ was comfortable to them upon a spiritual Account as they injoyed many a sweet Instruction by it but they also looked for great things in the World and were confounded with the Disappointment of their Expectations The temporal Kingdom ran in their Minds and therefore the News of his ignominious Death was so afflictive to them Our Lord taxeth them for this but in a gentle condescending manner that for want of Faith and Love they were so unsatisfied with God's Design which was so expedient and useful for them and the World Now this is the usual Ground of our Troubles we set up an Anti-providence in our Hearts and obtrude some Model and Scheme of our own upon God which if he doth not comply with we are troubled But God's Way is more for our real Good though our own Way suteth better with our Fancy and vain Opinion II. Why Christians should not let their Hearts be troubled 1 st It is very incident to us We have somewhat within us and without us which will always be an occasion of Trouble There is Corruption within and an evil World without A Believer is not to become as a Stock or Stone or cease to be a Man our Flesh is not as the Strength of Brass nor are our Sinews Iron Our Saviour himself was troubled Iohn 12.27 Now is my Soul troubled But his Trouble was like the shaking of pure Water in a chrystal Glass there was no Mud at bottom Certainly it is lawful and requisite to be sensible and to be affected with our Condition but we are apt to exceed in our Fear and Grief and so it becometh a Fault There is a Dejection and Discouragement which cloggeth us in our Duty and causeth sinful Negligence and Deadness of Heart This is a Distemper which we should oppose by all spiritual means 2 dly This is contrary to our Duty and Obedience which consisteth partly in a Subjection to God's governing Will revealed in his Laws partly in a Submission to his disposing Will discovered in his Providence 1. For the first The Case is clear there if God hath forbidden Cares and Fears and immoderate Sorrows if he hath said Be careful for nothing Phil. 4.6 and fear them not therefore Matth. 10.26
of Trial God hath his end in these things for humbling and exercising the good and hardning the wicked But in the day of Recompence then it shall be only ill with them that do Evil and well with them that do Good and the Retributions of his Justice shall be fully evidenced 3 dly The Person By that Man whom he hath ordained meaning thereby Christ. But why doth he call Christ Man rather than God 1. Partly with respect to the Gentiles Incapacity to apprehend the Mystery of the Trinity or the Incarnation of the Son of God and it concerneth us to dispense Truths as People are able to bear them as Christ taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were able to bear it Mark 4.33 Therefore Paul would not offend them by Doctrines which they could not yet understand You will say the Resurrection was as offensive Answ. That was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the first Points of the Apostolical Catechism Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the Foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptism and of laying on of Hands and of the Resurrection of the dead and of eternal Iudgment So that the Apostle could not preach the very Rudiments of Christianity if he had not mentioned that 2. Christ is to discharge this Office in the visible Appearance of Man As the Judgment was to be visible so the Judg. The Judgment is not to be acted by the Father or the Spirit but by Christ in the Human Nature Therefore his coming is called an Appearance Tit. 2.13 Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Iesus Christ. And 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that day and not to me only but to all them that love his Appearance And when the Judgment is spoken of Christ is often designed by this Expression the Son of Man Mat. 24.30 They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory And Mat. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and then he shall reward every Man according to his Works He is the visible Actor in the Judgment sitting on a visible Throne that he may be seen and heard of all and the Godhead doth most gloriously manifest it self by the Perfections of his Human Nature 3. This Power is given to Christ as a Recompence of his Humiliation For therefore hath God highly exalted him and given him a Name above every Name That at the Name of Iesus every Knee shall bow of things in Heaven and things i◠Earth and things under the Earth Phil. 2.9 10. which is at the day of Judgment Rom. 14.10 11. We shall all stand before the Iudgment-seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me Then all Creatures in Heaven Earth and Hell are to own the Soveraign Power and Empire of the Crucified Saviour Some do it willingly as the elect Angels and Men others do it by constraint as the Reprobate and evil Angels when they are forced to stand before the Tribunal of Christ to receive their final Doom and Sentence This is the last Act of his Kingly Office and the Fruit and Consequent of his Humiliation Therefore this Christ spake of when he stood before the Tribunals of Men Mat. 26.64 Hereafter ye shall see the Son of Man sitting on the Right-hand of Power and coming in the Clouds of Heaven The despised Man who was before them as a Criminal in their repute summoneth them to answer before his Tribunal at that Day when his Shame shall be turned into Glory and the Scandal of his first Estate shall be fully taken off and those that despised him as Man shall be forced to acknowledge him as God Secondly The Subsequent Proof Whereof he hath given assurance to all Men in that he hath raised him from the Dead I hat is a sufficient Testimony to convince the whole World The Resurrection is a Certain Proof and Argument of the Dignity both of Christ's Person and Office It is an Attestation to his Person Rom. 1.4 Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead To his Office and Doctrine Iohn 5.27 28 29. And hath given him Authority to execute Iudgment also because he is the Son of Man Marvel not at this for the hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done well unto the Resurrection of Life and they have done evil unto the Resurrection of Damnation How doth this make Faith to all the World for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. God hath not given Faith to all Men but he hath given an Argument to all Men that is a ground of Faith from whence Faith may evidently conclude that Christ is our Judg for he hath raised him from the Dead Where is the force of this Demonstration Others were raised from the Dead as Lazarus and the like and yet they are not Judges of the World I answer Christ died in the repute of Men as a Malefactor but God justified him when he would not leave him under the Power of Death but raised him up and assumed him into Glory thereby visibly declaring unto the World that the Judgment passed upon him was not right but that he was indeed what he gave out himself to be the Son of God and the Judg of the World to whom Power is given over all Flesh to save or destroy them If he live with the Father in Glory and Majesty it will necessarily follow that he was not a Seducer but that Holy and Righteous One by whom God will execute his Judgment Secondly What Influence this hath upon Repentance 1. The very Day appointed inferreth a necessity of Change both of Heart and Life For how else shall we stand in the Judgment who have broken God's Laws and are obnoxious to his Wrath and Displeasure If we should never be called to an account for what we have been and done here in the World we might then freely indulge our selves in all fleshly Delights and do what we please But this is a Principle of Fear and Restraint that for all these things God will bring thee into the Judgment Eccles. 11.9 Rejoice O young Man in thy Youth and let thy Heart chear thee in the days of thy Youth and walk in the ways of thine Heart and in the sight of thine Eyes but know thou that for all these things God will bring thee into Iudgment None of us can hide or withdraw our selves from that great Tribunal before which we are to give an
gave Christ honourable Titles Hail King of the Iews but buffeted him and spit upon him and so here Why callest thou me good 2. He takes occasion to draw him from his Error of conceiving him as a meer Man the Attribute of Good belongeth truly and properly to none but God Now saith Christ Is that thy meaning to acknowledge me for such Our Lord was now about to try his Obedience by a special Precept and therefore it was first necessary that he should be apprehended and acknowledged as God and Law-giver to the Souls of Men. Meer moral Goodness could not qualifie him for that Christ will be known to be God by those that come to him or else they cannot worship him aright 3. Our Lord would teach us by his own Example to cast all the Honour we receive upon God We may own Goodness in Creatures but not to the wrong of God at least all must be acknowledged to be transferred by him and we may be faithful to the Supream Giver This is a Common Sin that when God doth any good by the Creatures the minds of Men stick in the Creatures and never look up to God and from thence came Idolatry first into the World Therefore to cure this Evil when we receive any Praise and Commendation we should referr it to the Father of Lights from whom cometh every good and perfect gift James 1.17 The Apostles that did not set up a Trade for themselves but went abroad as Factors for Christ were very jealous of usurping Divine Honour When Peter had made a Lame Man walk Acts 3.12 Why look ye so earnestly on us as thô by our own power or holiness we had made this man to walk He was loth that the Glory of God should be hidden So Acts 14.14 15. When the men of Lystra would have worshipped them they rent their Cloaths and ran in among the People crying out and saying Sirs why do you these things we also are men of like Passions with you On the contrary it cost Herod dear for owning the applauses of the People Acts 12.22 23. The People gave a shout saying It is the voice of a God and not of a Man And immediately the Angel of the Lord smote him because he gave not God the Glory and he was eaten of worms and gave up the Ghost The Receiver is as bad as the Robber and therefore Herod was smitten for taking what the People ascribed to him We should be very tender in this Point when good is done by us or ascribed to us to referr all to God who is the Author of all that little good we do for him This is the constant practice of humble and Self-denying Spirits Luk. 19.16 He doth not say My Industry but Thy pound hath gained ten pounds And when Paul had been much in Labours much in Afflictions and mighty in Spirit he said 1 Cor. 15.10 By the Grace of God I am what I am and Not I but the Grace of God that was with me So Gal. 2.20 I live yet not I but Christ liveth in me As the Heathens were wont solemnly to cast their Crowns and Garlands into their Fountains this is to Crown the Fountain of all our Mercies God's Children that are seen in the Work disappear in the Praise that God only may be acknowledged and therefore they are rather buffeted than pleased with their own Praises Look as Ioab when he had conquered Rabbah sent for David to wear the Honour of the Conquest 2 Sam. 12.27 28. so should we deal with God cast all our Crowns at his feet If we do any thing let God have all the Glory Christ himself hath taught us so to do Why call you me Good there is none good but one that is God 4. I suppose the chief Reason was to beat down this Pharisaical Conceit This Young man was too highly conceited of his own and others External Goodness and Righteousness before men Good Master what good thing must I doe Not looking to the inward Power of Grace in the Heart The Pharisees whose Leven he was tainted with had this Conceit as if men were of themselves good and perfectly good and therefore to teach him Humility and Self-annihilation he takes this Advantage from the Compellation given him to inform him that in proper Speech God only is good and that Humility and Brokenness of Heart doth better become men than the Conceit of their own Goodness and Righteousness and Self-sufficiency and therefore Why callest thou me Good Secondly I come to Christ's Instruction of him There is none good but one that is God and there you have two Propositions 1. That in some sence there is no man good 2. That God only is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put not Exceptively as if God were a Man but Adversatively no man is good but there is one good that is God 1 Doct. There is no meer man that is Absolutely and Perfectly good It will be needfull to Explain this I shall do it Negatively and Affirmatively First For the Negative part 1. It is not to be so understood as if in no sence Man were good for it is said in Luk. 6.45 A good man out of the good Treasure of his heart bringeth forth that which is good Some degree and kind of Goodness may be ascribed to Men And it is said of Barnabas That he was a good man and full of the Holy Ghost Acts 11.24 And Ioseph of Arimathea was said to be a good man and jâ—st Luke 23.50 Therefore certainly in some sence a man may be said to be good 2. This is not so to be understood as if there were no distinction between men but they were all equal in Sin No but as Ieremiah had two Baskets of Figgs some very good and some very bad so there are two sorts of Men in the World some good some bad some that walk after the Spirit and others that walk after the Flesh some that mind Earthly things and others that mind Heavenly things This is an everlasting distinction between Man and Man that will out-live Time the distinction of Great and Small ceaseth at Death but the distinction of Good and Bad lasts for ever and issueth it self into these two places Heaven and Hell It is a misconceit for any to go away with this Thought that because Christ says there is no Man good therefore there is no distinction between the State of Nature and the State of Grace between the Regenerate and Unregenerate There are some that are totally wicked that make a Trade to do evil there are others that have a Principle of Goodness infused into them Some whose Spot is not the Spot of God's Children Deut. 32.5 and others who thô they have Sin remaining in them yet it reigns not over them 3. It is not so to be understood as if it were unlawful wholly to acknowledge that Goodness that is in others We have God's own Example to warrant us God as soon as he
only mentioned 3. Why seeing it is plain that the Six Commandments of the Second Table are alluded unto Defraud not is put for the last Commandment Thou shalt not Covet for of the Method wherein they are recited we need not move any doubt for Christ beginneth with the Negatives and the Affirmative Precept is put last as a thing not accurately to be stood upon 1 Question Why Christ referrs him to the Commandments The Reason of the Doubt is this Because the fallen Creature can never be Justified or Saved by his own Works Rom. 3.20 Therefore by the deeds of the Law there shall no Flesh be justified in his sight Tit. 3.5 Not by works of Righteousness which we have done but according to his mercy he saved us 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace Eph. 2.8 9. For by Grace ye are saved thrô Faith and that not of your selves it is the gift of God Not of works lest any man should boast The Scripture doth always run in this Strain yea Christ himself puts Salvation upon another Score upon Believing in him Iohn 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life Why then doth Christ referr him to the Commandment I answer Christ speaketh not this as if any Man could be Saved and Justified by the Works of the Law It was far from our Saviours meaning to foment such an Error but the scope of his Speech is to shew that it is in vain to enquire for the Way to Heaven while men trust to their own Righteousness And therefore good Works and Obedience to the Law are proposed to convince him of his Impotency to humble him in the sense of his Guilt to drive him out of himself and to draw him to seek Salvation by a better Covenant or if not to leave him without Excuse That this was Christ's aim to shew him his Sin and miserable Condition and disability to be justified by the Law will appear by these following Considerations 1. It was necessary this Man should be treated in this way for the many Errors wherewith he was tainted required it As 1. To draw him again to the Service of God from those Traditions and humane Observances in which the Pharisees placed most of their Religion and Piety and therefore Christ mentions not the Traditions of the Elders but the Commandments of God 2. To draw him from the Law Ceremonial which was to be abolished to the Law Moral He mentioneth not the Ceremonial Law which the Iews strictly observed but Moral Duties 3. To beat down his Presumption whereby he believed that the Law was easie for him to accomplish such as seek Justification and Eternal Life by Works must be taught that to keep the whole Law in all Points without the least Sin is the only Way to Heaven by Works which Way to every Man now polluted by Sin is impossible There was no better Course to humble a Pharisee than by referring him to his own Covenant rightly understood to let him see the Perfection and Spiritual Sence of it and so to bring him to a Knowledge of Sin that he might learn to seek God's Favour by the Mediator who is the end of the Law for Righteousness to every one that believeth Rom. 10.4 That is to say The end of giving the Law by Moses was that Men might thereby be brought to the Knowledge of their Sins and so be necessitated to fly for Refuge to Christ and his Righteousness who hath perfectly fulfilled the Law for us If any Man think that this consisted not with the Simplicity of Christ's Instruction especially when such a serious Question was proposed to him What shall I do that I may inherit Eternal Life And that it may seem to countenance their Error who sought Righteousness by the Law to referr such to the Commandments I answer 1. Christ used the same Method that God did in giving the Law upon Mount Sinai Why did God give it then but to break a stiff-necked People trusting to their own strength by this exact Yoke of Duty which neither they nor their Fathers were able to bear That seeing their manifold Guilt in which all are inevitably involved by the violation of the Law they might be burdened and condemned in themselves and so fly to the Lamb of God that taketh away the Sins of the World as he was represented to them in the Sacrifice and burnt-offering That this was God's End in giving the Law see Rom. 5.20 21. Moreover the Law entred that the Offence might abound but where Sin abounded Grace did much more abound That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Iesus Christ our Lord. And Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made Suitably here Christ having to do with a Man that was puffed up with an Opinion of his own Righteousness and Strength as if he had already discharged the whole Duty of the Law and was ready and able to do whatsoever should be further required of him in order to Eternal Life to humble him Christ referreth him to the Commandments and so layeth a ground work of convincing him of base Idolatry in loving Riches more than God and Eternal Life So that his End was not to foster and increase his Presumption but by urging the Law which he professed to stand to to convince him of his own baseness and the necessity of seeking another Righteousness 2. Practical Conviction is best and Men never see their unworthiness so much as when they are held to their own Covenant and we are so far to condescend to the humours of Men as to convince them and condemn them in their own way As Festus told Paul Acts 25.12 Hast thou appealed unto Caesar unto Caesar shalt thou go As a presumptuous Sick Man that is strongly conceited he is able to leave his Bed and walk up and down the best way to confute him is by tryal Or a Phrenetick Person or a Man that is distempered with melancholly Fancies wise Physicians indulge the Humour a little that by dealing with them in their own way they may afterwards the better dispossess them of their vain Conceits If men will go to Heaven by Doing let them know what Doing is required Gal. 4.21 Tell me ye that desire to be under the Law do ye not hear the Law If men will betake themselves to stand to or fall by the Sentence of the Law or Covenant of Works let them see how it will succeed with them 3. It was a Truth Christ spake If thou wilt enter into Life keep the Commandments but we must consider his Intention Thô Mens trusting in their own Works is displeasing to God
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
goods to feed the poor and though I give my Body to be burned and have not Charity it profiteth me nothing I am nothing without saving Grace Therefore these are the Mercies for which God will be praised Thirdly These are brought about with more ado than Temporal Favours God as a Creator and Upholder of all his Creatures doth bestow Temporal Blessings upon the Ungodly World even upon the Heathens that know him not that never heard of Christ yet Saving Grace he bestoweth only as the God and Father of our Lord Jesus Christ who was to purchase these Blessings by his Death and bloody Sufferings before we could obtain them Eph. 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. Other Blessings run in the Channel of common Providence these in the Channel of Christ's Mediation Fourthly Because these are pledges of Eternal Blessings and the beginnings of our Eternal well-being The Life that is begun in us by the Spirit is perfected in Heaven Ioh. 5.24 He that heareth my words and believeth on him that hath sent me hath everlasting life and shall not come into condemnation but is passed from death to life It is a spark that shall not be quenched and the Food that feedeth it is the meat that perisheth not but endureth to everlasting life John 6.27 Those Graces and Eternal Blessedness are to be linked together that they cannot be separated Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Sanctification is included in the last word here in the Beginnings by Sanctification and hereafter in the full possession of Eternal Glory So 2 Cor. 3.18 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. It loseth it self in the Ocean of Eternal Glory and Happiness Fifthly These incline and fit the Heart for praise and Thankfulness to God There is an Occasion to praise God and a Disposition and an Heart to praise God outward Benefits give us the Occasion to praise God but these not only the Occasion but the Disposition other Benefits are the Motives but these the Preparations as they do fit and encline the Heart The Work of Faith and Love do set the Lips wide open to magnifie and praise the Lord Grace is the matter of God's Praises and give also a ready will to praise him yea the very Deed of praising him Psal. 63.5 My Soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When they feel the Love of God shed abroad in their Hearts they are enclined to praise God Sixthly Temporal Favours may be given in Anger but the Graces of the Spirit are never given in Anger God may give us worldly Honour and Riches in Judgment and indulge large Pastures to Beasts fatted for destruction but he giveth not Faith and Love in Anger or a Renewed Heart in Anger but as a token of his Special Love To you it is given to know the mysteries of the Kingdom of Heaven Matth. 13.11 To you it is given to believe Phil. 1.19 So that for these principally we should praise the Lord. We have a quick sense in Bodily Mercies but in Soul Concernments we are not alike affected We think God dealeth well with them to whom he giveth Greatness and Honour but doth he not deal well with you to whom he hath given his Spirit Seventhly These render us acceptable unto God A Man is not accepted with God for his worldly Blessings he is indeed the more accountable unto God but not of greater Account with him Luke 12.48 For unto whomsoever much is given of him shall the more be required The more Helps and the more Encouragements the more Work and Service God expecteth but they are not more precious in his sight for Temporal things sake Under the Law the Rich and Poor payed the same Ransom the Rich is not accepted for his Riches nor the poor Man despised for his Poverty but now the Saving Graces of his Spirit are acceptable with God It is said 1 Pet. 3.4 A meek and quiet Spirit it is in the sight of God of great price God esteemeth this more and therefore it should heighten the esteem of Grace in our Hearts and quicken us more to get and encrease it Eighthly These Benefits should be acknowledged that God may have the sole Glory of them for he is the Father of Lights from whom cometh every good and perfect gift Jam. 1.17 It was the Opinion of the Stoicks Quod vivamus Deorum munus est quod bene vivamus nostrum Our Natural Being we ascribe to God but our Moral Perfections we are apt to usurp the Glory of them to our selves Iudicium hoc est omnium mortalium saith Tully All Men think that Prosperity and Success is to be asked of the Gods but Prudence and good Management belongeth to us But these Opinions are Sacrilegious and rob God of his chiefest Honour Therefore to prevent Spiritual Pride we must be sure to bless God for Spiritual Blessings our Crowns must be cast at the feet of the Lamb Rev. 4.10 11. for he only is worthy to receive Honour and Blessing and Glory and Power Whatever we do 't is from him who worketh all our works in us Isa. 26.12 Thou wilt ordain peace for us for thou also hast wrought all our works in us And 1 Chron. 29.14 All things come of thee and of thy own have we given thee By his Grace we are what we are 1 Cor. 15.10 By the Grace of God I am what I am And Luk. 19.16 Thy pound hath gain'd ten pounds VSE Is to Exhort us to two Things First To be in a Capacity to bless God for Spiritual Blessings Secondly To be most Affected with these Mercies First See that you be in a Capacity to bless God for Spiritual Blessings First see that you have these Mercies and then bless God for them It would trouble a Man even to trembling to hear slight and vain persons take up a Form of Thanksgiving which no way is proper to them as to Bless God for their Election before Time their Sanctification in Time and their Hopes of Glory after all Time As if a Leper should give thanks for perfect Health or a Mad-man that he is made wiser than his Neighbours or a Man that is ready to die to thank God that he is pretty well and recovering so they give thanks for Grace which they never knew nor felt This is to mock God while we pretend to adore him It is true there are Spiritual Mercies for which all are bound to give Thanks such as the Mystery of Redemption the New Covenant the Offers and Invitations of Grace Means and Time to Repent these you
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 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 unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
Eye is Faith which is the Evidence of things not seen we are are as sure of them as if we saw them with our Eyes or as we are of those things which we now see with our Eyes The Sight of Faith may be considered either 1. As to its Certainty and Clearness 2. As to its Power and Efficacy First As to its Certainty and Clearness We do so see God Heaven Christ that we are affected in some measure as if we saw them with our Bodily Eyes God whilst we walk before him Acts 2.25 I foresaw the Lord always before my Face Christ Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified among you Christ was set forth before their Eyes as if they had seen him hanging and dying upon the Cross. Heaven They have it in their Eye and are affected in some measure as if they were in the midst of the Glory of the World to come I say only in some measure for compare the Light of Faith and the Light of Glory and there is a difference in the degree The Light of Glory nullifieth Sin the Light of Faith only mortifyeth it but yet really it maketh us do those things which we would do if we saw the Glory of Heaven shun those things which are to be avoided as if we saw the Flames of Hell There is a Certainty and Firm Belief which hath a great Influence upon us so compare it with the Light of Sense Those things which we are to see and feel move the more passionately for while the Soul dwelleth in Flesh and looketh out by the Senses the Objects of Sense are more apt to move the Passions but yet Faith doth effectually move us thô not so passionately Secondly As to Efficacy and Prevalency this Sight prevails over those things which we see and feel A Christian hath Senses as well as others and knoweth that he dwelleth in a World full of sensible Objects which are pleasing to that Flesh which he still carrieth about with him but God hath opened the Eyes of his Mind by which he seeth better and more Glorious things which take up his Heart and Mind Life and Love Care and Time and so is weaned from Sense-pleasing Vanities and can deny them and trample upon them for the Enjoyment of these better Things and neither Life nor any thing comfortable to Life is counted so dear as that for their sake he should hazard the Favour of God his Redeemers Blessing and the Happiness of the World to come if Sight and Sense invite and entice him to Sin and forsake his God and Christ the Objects of Faith prevail against the Musements of Sense and sway his Choice and encline his Heart and govern his Resolutions in the whole Course of his Life He looketh not to things as they seem for the present or Relief to the Flesh or as they appear to short-sighted men who are governed by Sense but as they will appear at last and will prove to all Eternity and so can leave things which he seeth and feeleth for things which he never saw but expecteth shortly to enjoy Well then This is the Essential Property of Faith to look to things not seen by Sense but revealed by God in his Word and this Property sheweth its self in all the Acts of Faith Elicite and Imperate Elicite Acts are those which are proper to this Grace Imperate are such as belong to other Graces but Faith hath an Influence upon them by Vertue of which they are produced We may more plainly call them Acts and Effects 1. As the Acts of Faith which are Assent Consent Trust or Dependance 1. For Assent to such Truths as God hath revealed in his Word When we have sufficient Evidence of this Revelation the less sensible Helps we need to underprop our Assent the stronger is our Faith Let me Instance in the great Article of the Christian Faith Christs Person and Office I shall produce that place of the Apostle 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 Tho' they had never seen Christ in the Flesh and he was now absent from them in regard of his Bodily Presence being withdrawn into the Heavenly Sacrary yet this did not hinder their Faith they loved him and rejoyced in him as if they had seen him and conversed with him Bodily It was an advantage certainly to have seen Christ in the Flesh and to Converse with him Personally here upon Earth to see his Miracles and hear his gracious words But Faith can embrace him as offered in the Promise tho' it never saw him in the Flesh and the fewer sensible Helps Faith hath besides the Word it is the more highly esteemed by Jesus Christ. The same appeareth by Christs words to Thomas Joh. 20.29 Thomas because thou hast seen thou hast believed but blessed are they that have not seen yet have believed Thomas must have the Object of Faith under the view of his Senses which argued a great weakness and Imbecility Vnless I see in his hand the print of the Nails and put my Finger into the print of the Nails I will not believe What if Christ would not give him that satisfaction but other sufficient Evidence This was his Infirmity therefore Christ telleth us they have the stronger and more acceptable Faith that do not give Laws to Heaven or prescribe to God upon what Terms they will believe but accept of the Assurance God offereth without Satisfaction to Sense 2. For Consent When we come to enter into Covenant with God God is Invisible who maketh the Promise and Heaven which is the great Promise that he hath promised us is future and yet to come and lyeth in another World and before we get thither we must encounter many Difficulties yea shoot the Gulf of Death but the Believer can as really and heartily Transact with the Great God and give the Hand to the Lord to become his as he can with a Man that is present and offereth a good Bargain upon easie Terms and Conditions he hath so firm a Belief of the Life to come that he taketh it for his Portion and Happiness 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen he looketh to things unseen which he taketh for his Treasure and Happiness and is resolved to be any thing and do any thing which God will have him be and do that he may obtain it 3. Another Elicite Act of Faith is Trust and Dependance which maintaineth us in a Course of patient and chearful Obedience to God tho' our Happiness be yet to come yea tho' for the present we are harras'd with great Troubles and Afflictions and it may be see not the Signs i. e. any sensible Tokens of God's Favour and Respect to us Yet the Sight of an Invisible God and Confidence of a future Reward
the Flesh is flesh and that which is born of the Spirit is Spirit 1 Cor. 2.14 15. But the natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned But he that is spiritual judgeth all things yet he himself is judged of no Man And Iude v. 19. These be they who separate themselves sensual having not the Spirit Now the more we live this spiritual Life the more thorough Christians we are Another kind of spirit cometh upon a Man he liveth as a Man of another World he can bear up when the Outward and Animal Life is exposed to the greatest difficulties 2 Cor. 4.16 He fetcheth his Solace and Comfort from those great and glorious things which are kept for him in Heaven 'T is a mighty thing to have this spirit of Faith 4. We cannot hold out with Christ whilst any Temporal and Sensitive thing lyeth too near the Heart 1 Tim. 6.10 For the love of Money is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrows And 2 Tim. 4.10 Demas hath forsaken us having loved this present VVorld The Devil hath them in a string and are easily taken again though we seem to make some escape from him 3. Faith is the Grace that is employed in overcoming the World 'T is not only said to be a means of overcoming but the Victory it self for 't is the Nature of Faith there are Terms in it as in other Graces 't is a Recess from the World and an Access to God a drawing off the Heart from things Visible and Temporal to those which are Invisible and Eternal How doth Faith overcome the World 1. As 't is an Assent to God's Word and chiefly to the Promises of the Gospel Now this strong and firm Assent doth preposses the mind with the Glory of the World to come Heb. 11.26 Moses had an eye to the Recompense of Reward And 2 Cor. 4.18 VVe look not to the things which are seen but at the things which are not seen And Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By this sight and View of Heavenly things our Esteem of the World is abated so by consequence the Force of the Temptation Alas whatever this World offereth must be left on this side the Grave Pomp Pleasure Estate â— Tim. 6.7 For we brought nothing into this VVorld and 't is certain we can carry nothing out Here we lust for greatness but Death soon endeth the quarrel In the Grave no difference is to be discerned between Rich and Poor both are alike Obnoxious to Rottenness and Corruption but Faith perswadeth us of better things Heb. 11.13 These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 2. As 't is a Consent It causeth us to Surrender our selves to Christ's Discipline or that Religion which wholly draweth us off from this World to the World to come Its purpose and drift is that we may deny our selves bear the Cross and follow him this we Promise in Baptism 1 Pet. 3.21 Baptism saveth us not the putting away the filthiness of the Flesh but the Answer of a good Conscience towards God by the resurrection of Iesus Christ. The Spirit of our Religion is not the Spirit of the World 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God 3. As it is a Dependance and Trust in Christ's Power and Sufficiency to maintain you and defend you safe 'till you are brought home to God He dyed for this end Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil World according to the Will of God and our Father He intercedeth for us to the Father for this end Ioh. 17.15 I pray not that thou shouldst take them out of the World but that thou shouldst keep them from the evil He overcame the World in his own Person for this end not only to encourage us but to enable us by his example Ioh. 16.33 These things I have spoken unto you that in me ye might have peace in the World ye shall have tribulation but be of good cheer I have overcome the World He sendeth his Spirit into our Hearts to preserve us against the Assaults of the Devil the World and the Flesh 1 Ioh. 4.4 Ye are of God little Children and have overcome them because greater is he that is in you than he that is in the VVorld And because every state of Life is thick set with Temptations he reneweth his Influence upon us Phil. 4.13 I can do all things through Christ which strengthens me He had before spoken of carrying an equal mind in all Conditions Christ enabled him as well as taught him this Contentment Well then reckon the growth of your Faith by the exercise of your Mortification and weanedness from the World rather than by strong Confidence of your good Estate or high flown Joys and Comforts The Comforts of the Spirit will not be tasted by an unmortified Worldly Heart Most men's Confidence cometh from their Security and mindlesness of these things The Comforts are more suspicious when the Mortification is a sure Note Seventhly The seventh Property of Faith is quieting the Heart against Fears and Doubts and Waiting on God I joyn these two things together because the Scripture doth Lam. 3.26 It is good that a Man should both hope and quietly wait for the Salvation of God But we must handle them asunder 1. Waiting Sense is all for present satisfaction but Faith can tarry God's leisure 'till these good things which we do expect do come in hand Isa. 28.16 He that believeth shall not make haste Men that cannot tarry for relief will yield up a Town upon the basest Terms The Children of God were always forced to eat their Words when they spoke in haste Psal. 31.22 For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the Voice of my Supplication when I cryed unto thee And Psal. 116.11 I said in my haste all Men are Lyars But where Faith and Hope is there is Patience Rom. 8.25 If we hope for what we see not then do we with Patience wait for it James 5.7 8. Be patient therefore Brethren unto the coming of the Lord Behold the Husbandman waiteth for the precious fruit of the Earth and hath long patience for it until he receive the early and latter Rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Unbelief leapeth overboard on the first danger Impatience and Precipitation is the Cause of all Mischief What
what I spake against this Place and against the Inhabitants thereof that they should become a Desolation and a Curse and hast rent thy Clothes and wept before me I also have heard thee saith the Lord. Threatnings may terrify but this melts the Heart and begets a serious Remorse for Sin as offensive displeasing and grievous unto God 2 Cor. 7.10 For godly Sorrow worketh Repentance to Salvation not to be repented of but the Sorrow of the World worketh Death Ezek. 6.9 And they that escape of you shall remember me among the Nations whither they shall be carried Captives because I am broken with their whorish Heart which hath departed from me and with their Eyes which go a whoring after their Idols and they shall loath themselves for the Evils which they have committed in all their Abominations Not only for the Evils which they have suffered but which they have committed for the Evil that is in Sin not for the Evil that is after Sin 2 Chron. 32.26 Hezekiah humbled himself for the Pride of his Heart Not only for the Inconvenience and Mischief done thereby but because God was offended That Christian Niobe wept much because she loved much Luke 7.47 Secondly There are two Graces Faith and Fear 1. Faith As Reason maketh a difference between a Man and a Beast so doth Faith between a Man and a Man It is Faith bringeth us under the power of a Truth and maketh Light active Three times Christ reproached his Disciples for hardness of Heart and still the Cause given is Unbelief Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned Mark 8.17 Why reason ye because ye have no Bread Perceive ye not yet neither understand Have ye your Heart yet hardned Mark 16.14 Afterwards he appeared unto the eleven as they sat at Meat and upbraided them because of their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen A Man is dull stupid and sensless till Faith maketh Light break in upon the Heart with Power till then he will not make use of his Eyes Ears or Memory All Affections follow Perswasion Faith perswadeth of Death and Hell and Judgment to come We would not trifle away the Day of Grace if we did believe the Goodness of God offering Favour and Life eternal in Christ. Haec audiunt quasi somniantes Men entertain these things as a Dream and are only a little troubled for the present till they thorowly believe them 2. Fear It is always made a Preservative against hardness of Heart Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from 〈◊〉 Fear Fear argueth a constant sense of God's Presence and a deep respect to him so as that we are loth to offend him it makes the Soul to walk as in God's Company and therefore it is kept humble Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his Heart shall fall into Mischief It will make us tender of offending God and yielding to our own Corruptions though never so secret Who is the Man that is opposed to him that hardneth his Heart He that feareth alway Carelesness breedeth Senslesness but now when we are continually watchful and say Shall I thus and thus offend God the Heart is kept in a good Frame Thirdly There are two Ordinances the Word and Prayer For Water if never so scalding will return to its natural Coldness 1. The Word 2 Chron. 34.19 It came to pass when the King had heard the VVords of the Law that he rent his Clothes And ver 27. Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and didst rent thy Clothes and weep before me I have even heard thee also saith the Lord. Heb. 3.7 8. To day if ye will hear his Voice harden not your Hearts A conscionable hearing the Word will prevent hardness of Heart Jer. 23.29 Is not my VVord like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is the double Work of the Word Legal and Evangelical the breaking and the melting Power of it There is a great deal of difference between breaking the Ice with a Staff and thawing or melting it break it in one place and it freezeth in another Melting is more universal There are Legal Breakin gs and Gospel Meltings there Sin is discovered here it is subdued But then you must use the Word as an Ordinance receive it in Faith and Obedience use it in Obedience when you are discouraged in point of Faith Luke 5.5 Master we have toiled all the Night and have taken nothing nevertheless at thy Word I will let down the Net But use it not only in Obedience but in Faith you must hear the Word not only as a moral Lecture or legal Discourse or as a means of literal Instruction but Evangelically waiting for the Power and Presence of God 2. Prayer God will be specially owned in this Work No Creature in the World can soften and turn the Heart but only God He that made the Heart can only change it Ezek. 11.19 And I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh. It is God only that gives a teachable Mind a pliable Will and ready Affections Go then and practise this Duty beg of God to give you a Heart more pliable to the Work of Grace more capable to be renewed more soft and ready to receive the Impressions of Grace and be earnest with him for this I shall now give you some further Advice 1. In the first place begin with Conversion to God look for a change of State Repentance in particular Cases is neither right nor acceptable as long as Men do not mind Conversion to God and a change of State by Regeneration When the Tree is good then the Fruits are answerable Get the Heart of Stone taken away and then labour to preserve a tender Frame It is a fruitless Course to look after a good Frame till we are brought into a good Estate Natural Hardness is the cause of habitual Hardness till that be taken away by Regeneration all cometh to nothing 2. Be tender how you use your Light Men wax bold by sinning against Light and seem to get a Victory over their Consciences When the Candle is put out Lust will be stirring Light and Reason is God's Bridle on Man to keep him in awe Well then use your Light tenderly if it be but an half Light search further if it be a full Light walk by it If you are Children of the Light you will have no Fellowship with the unfruitful Works of Darkness 3. After you have sinned take up betimes as Peter went out and wept bitterly for Sin
is that which the Apostle calleth the Power of Death and the Terrors which follow upon it Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil and deliver them who through fear of Death were all their Life-time subject to Bondage The Devil hath no Power as a Judg to condemn Sinners He is not Dominus Mortis the Lord of Death but Minister Mortis the Minister of Death For being condemned of God the poor Sinner is put into his Hand that he may either terrify or stupify him and so more and more involve him in the Curse of God's broken Law and also he may hasten his Death and everlasting Destruction 2. Satan hath a Tyrannical Usurped Power So the Devils are called Rulers of the Darkness of this VVorld Ephes. 6.12 the blind idolatrous superstitious World And Satan is called the Prince of this VVorld John 14.30 And the God of this World 2 Cor. 4.4 God made him an Executioner but we make him a Prince a Ruler and a God Now Christ as a Priest disannulleth his legal Power by his Death and the Merit of his Sacrifice And Christ as the true King and Head both of Men and Angels pulls down Satan as an Usurper delivers the poor captive Souls out of his Power And as a Prophet he discovereth his Cheats and Delusions 2. His Works There is a twofold Work of Satan the Work of the Devil without us or the Work of the Devil within us 1. The Work of the Devil without us is a false Religion or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World This is destroyed by the Doctrine of the Gospel accompanied with the all-powerful Spirit of God And therefore when the Gospel was first preach'd by Christ's Messengers the Devil fell from that great and unlimited Power which he had before in the World Luke 10.18 I beheld Satan as Lightning fall from Heaven 'T is an Allusion to his first Fall as Lightning flasheth and vanisheth and never recollecteth it self again So Iohn 12.31 Now shall the Prince of this VVorld be cast out When Christ did first set upon the Redemption of Mankind the Apostles went abroad to beat the Devil and hunt him out of his Territories and they did it with great Effect Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel John 16.11 He shall convince the VVorld of Iudgment because the Prince of this VVorld is judged The silencing of his Oracles the suppressing of his Superstitions the destroying of the Kingdom of Wickedness and Darkness was an apparent Evidence of the Truth of the Gospel The old Religion by which the Devil's Kingdom was supported every-where went to wrack no more the same Temples the same Rites the same Gods all was made to stoop and bow before God as worshipped in Christ. 2. There is the Work of the Devil within us This concerneth the recovering particular Persons out of the Snare of the Devil who were taken captive by him at his Will and Pleasure Here we must distinguish between the Purchase and Application The Purchase was made when Christ died Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it that is on his Cross. Christ's Death was Satan's Overthrow then was the deadly Blow given to his Power and Kingdom This was the Price given for our Ransom and the great means of disannulling all that Power Satan had before The Application is begun in our Conversion for then we are said to be turned from Satan unto God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God Then we are rescued out of the Devil's Clutches and adopted into God's Family that being made Children we may have a Child's Portion III. That in this Conflict his Heel was wounded bitten or bruised by the Serpent 1. Certain it is that Christ was bruised in the Enterprize Which sheweth how much we should value our Salvation since it costs so dear as the precious Blood of the Son of God incarnate 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 as of a Lamb without blemish and without spot He thought not his whole Humiliation from first to last too much for the overthrowing of the Devil's Kingdom nor any Price too dear to redeem poor captive Souls 2. But how was he bruised by the Serpent Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin and God's Hatred against Sin and his governing Justice for it is said Isa. 53.10 It pleased the Father to bruise him Unless it had pleased the Lord to bruise him Satan could never have bruised him On the other side they were also the Effects of the Malice and Rage of the Devil and his Instruments who was now with the Sword's-point and closing Stroke with Christ and doing the worst he could against him In his whole Life he indured many outward Troubles from Satan's Instruments for all his Life long he was a Man of Sorrows wounded and bruised by Satan and his Instruments Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him But the closing Stroke was at last then did the Serpent most eminently bruise his Heel When Iudas contrived the Plot it is said the Devil entred into him Luke 22.3 Then entred Satan into Judas Iscariot being one of the Twelve When the High Priest's Servants come to take him he telleth them Luke 22.53 This is your Hour and the Power of Darkness The Power of Darkness at length did prevail so far as to cause his shameful Death This was their Day 3. It was only his Heel that was bruised It could go no further for tho his bodily Life was taken away yet his Head and Mediatory Power was not touched Acts 2.36 This same Iesus whom ye have crucified God hath made both Lord and Christ. Again his bodily Life was taken away but for a while God would not leave his Soul in the Grave Psal. 16.10 Thou wilt not leave my Soul in Hell neither wilt thou suffer thy holy One to see Corruption The Counsel and Purpose of God concerning Man's Redemption had then been wholly frustrated For if Christ be not risen your Faith is vain ye are yet in your Sins 1 Cor. 15.17 Once more tho Christ was bruised yet he was not conquered When the Jews and Roman Souldiers were spoiling him and parting his Garments then was he spoiling Principalities and Powers And when Satan and his Instruments were triumphing over the Son of God then was he triumphing over all the Devils in Hell for by Death he
1 John 3.8 The Devil sinneth from the beginning Therefore he is not so destroyed as if he did no more desire the Ruine and Destruction of Men. He is as malicious as ever The Devil is always at the old Trade of destroying Souls and watcheth all Advantages and observeth our Motions and Inclinations to make use of them 2. Affirmatively it remaineth that it is ratione Potentiae in regard of his Power But the Question returneth How far is his Power destroyed For he still governeth the Wicked and possesseth a great part of the World Therefore the Devils are called Ephes. 6.12 the Rulers of the Darkness of this World He molesteth the Godly whether considered singly and apart or in their Communities and Societies Singly and apart he may sometimes trouble them and sorely shake them as Wheat is winnowed in a Sive Luke 22.31 Simon Simon Behold Satan hath desired to have you that he may sift you as Wheat And in their Communities and Societies Psal. 129.1 2. Many a time have they afflicted me from my Youth may Israel now say Many a time have they afflicted me from my Youth Answ. Though he may afflict and molest the People of God yet he cannot totally prevail over them 1. There is enough done by way of Merit to break the Power of Satan or that whole Kingdom of Darkness which is united under one Head called the Devil The Price and Ransom is fully paid for captive Souls The Lamb of God taketh away the Sin of the World John 1.29 There need no more to be done by way of Merit and Satisfaction to bruise the Serpent's Head and to dissolve that woful Work which he hath introduced into the World Now not only the Comfort of particular Believers is ascribed to the Death of Christ but the Success of the Gospel over false Religions as 1 Pet. 1.18 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. He purchased the Power of recovering Souls out of their Apostacy at a dear rate Therefore though the Superstitions of the World were entailed on People by a long Descent yet when we go forth to preach the Gospel in the Virtue and Value of the Blood of Christ that will work mighty Wonders for the Destruction of the Kingdom of the Devil 2. Christ is upon the Throne and we are under his Protection therefore the Devil cannot totally prevail as to those who have Interest in him As to single Believers Iohn 10.28 None is able to pluck them out of my Hand Or as to their Communities and Societies Matth. 16.18 Vpon this Rock will I build my Church and the Gates of Hell shall not prevail against it The Gates of Hell signify the Power and Policy of Hell for there was their Armoury and their Counsel Christ expecteth their most subtile and furious Assaults but all should be but as the dashing of Waves against a Rock end in Foam and Shame to the Aggressors and Assailants So that besides his Merit on the Cross there is his Power in Heaven as now sitting upon the Throne 3. The Victory is carried on so as that our Duty and Trials may not be excluded 1 st Though Satan's Head be crushed yet still there is room for our Duty that we may use the Means for our Safety as good Souldiers of Christ and live as in a continual Fight These are set down 1 Pet. 5.8 9. Be sober and vigilant because your Adversary the Devil as a roaring Lion walketh about seeking whom he may devour whom resist stedfast in the Faith 1. Sobriety or an holy Moderation as to the Comforts and Delights of the present Life The Devil the Flesh and the World are in Conspiracy By the Baits of the World he inticeth our Flesh to a neglect of God and heavenly things therefore we must use the World as if we used it not lest our Hearts be burdened and depressed and disabled from seeking after our great End and Happiness 2. Vigilancy and Watchfulness is necessary that we may stand upon our Guard avoiding Snares and forecasting Hazards lest we fall as a ready Prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand fast in the Faith quit your selves like Men be strong The first Point of a Christian Souldier is to watch Conscience must stand Porter at the Door examining what cometh in and what goeth out The Devil watcheth all Advantages against us that he may spy where we are weakest and if the Enemy watch and we sleep we cannot be safe 3. Stedfast Resistance in the Faith When we are yielding Satan gets ground but when we believingly and stedfastly resist he is discouraged This stedfast Resistance in the Faith is first Adhering to the Privileges of the Gospel as our Happiness secondly Persevering in the Duties thereof as our Work resolving not to let go our hold but by patient Continuance in Well-doing to wait for the Mercy of our Lord Jesus unto eternal Life Now if Christ should so destroy the Devil as to exempt from this Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all the Furniture of Grace which Christ hath purchased for us and promised to us be lost and useless Surely Christ hath not so crushed the Serpent's Head but that we need to be sober and watchful and stedfast in the Faith otherwise we were not his Souldiers but his Enemies 2 dly Not to exempt us from Trials of our Sincerity God will have all Obedience to be tried and honoured by Opposition and sometimes by sharp and grievous Opposition Rev. 2.10 The Devil shall cast some of you into Prison that you may be tried Thus Iob was remitted to Satan for his Trial chap. 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power And Paul had his Messenger of Satan for his Trial to see what shift he could make with sufficient internal Grace under outward and vexatious Evils 2 Cor. 12.7 8 9 10. Now better undergo the fiery Trial than the fiery Torment Tried we are then but not destroyed God may let loose the Wolf to drive us into the Fold and exercise us with Temptations but not suffer us to be overwhelmed 4. In the external Management of the Mediatorial Kingdom there are many Vicissitudes and Interchanges of the outward Condition of the Church Sometimes God doth notably defeat Satan and his Instruments and the Devil's Kingdom visibly goeth to wrack As at the first Promulgation of the Gospel though the World was captivated under Satan rooted in former Superstitions yet Christ prevailed and got ground by the Rod of his Strength and the Word of his Kingdom Tho Satan every-where had his Temples wherein he was worshipped and his Oracles were resorted to with great Reverence Till the Hebrew Child silenced him he are the Fat
trouble us no more but that the World should not be a Snare to us He came not to exempt us from Trouble but to save us from our Sins Mat. 1.21 To deliver us from Wrath to come 1 Thess. 1.10 We have the Victory which he purchased for us if the Devil and the World do not hinder the Fruition of eternal Glory Our Victory over Satan is mostly gotten by Patience even to the Death and so those that are killed all the Day long are more than Conquerors through him that loved them Rom. 8.35 36 37. Satan's main Spight is not at your worldly Interests but your Souls God may give him sometimes a Power over your worldly and bodily Interests but he doth not give him a Power over your Souls Though he get his Will over your Bodies yet if he get not his Will over your Souls it is you that conquer and not Satan Therefore in the Christian sense Suffering is Conquering If he do not draw you away from God and Christ though he and his Instruments have great Power over you it is your Heel only is bruised but your Head is safe 2. It is not a total Exemption from Sin Necessary vital Grace is only absolutely secured you shall receive no deadly Wound to destroy your Salvation The Godly sometimes may be foiled Satan stirred up David to number the People 2 Corinth 11.2 3. I am jealous over you with a godly Iealousy for I have espoused you to one Husband that I may present you as a chaste Virgin to Christ. For I fear lest by any means as the Serpent beguiled Eve through his Subtilty so your Minds should bâ— corrupted from the Simplicity that is in Christ. 1 Cor. 7.5 That Satan tempt you not for your Incontinency Yea God may imploy Satan in punishing his People as when the Israelites murmured he sent evil Angels among them Psal. 78.49 and they were destroyed of the Destroyer 1 Cor. 10.10 Because careless Souls are apt to fall asleep God permitteth him to be the Executioner of his Indignation Vse 4. To animate and incourage Christ's Servants in their War against Satan's Kingdom at home and abroad within and without Not to give place to the Devil Ephes. 4.27 Christ whom we serve is more able to save than Satan is to destroy 1. The Devil is a Creature but Christ is the Sovereign Lord who hath Power over him and all Creatures The Devil 's tempting is by Leave Iob 1.12 And the Lord said unto Satan Behold all that he hath is in thy Power Luke 22.31 And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as Wheat He could not enter into the Herd of Swine without Leave from Christ Matth. 8.31 So the Devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine When we are in Satan's Hands Satan is in God's Hands 2. The Devil is an Usurper Christ is the Heir of all things Satan is the God of this World by Usurpation but by lawful Ordination Jesus is both Lord and Christ Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. 3. The Devil hath only a perswasive Force no constraining Efficacy He cannot change the Heart or create any new Principles and Habits there which were not before But God can put his Law into our inward Parts and write it in our Hearts Jer. 31.35 He can only propound alluring Baits or Objects to the outward Senses and Fancy but God worketh immediately on the Heart 4. If the Devil be vigilant and assiduous in his Temptations he is matched and overmatched Christ is always mindful of the Affairs of his People he doth ever make Intercession for us before God And he that keepeth Israel shall neither slumber nor sleep Psal. 121.4 Satan daily bloweth the Bellows inflaming our Corruptions suggesting Temptations but the Spirit is as watchful in our Hearts maintaining his Interest there 5. The Devil's Malice is restrained for he is held in Chains of Darkness 2 Pet. 2.4 If God spared not the Angels that fell but cast them down to Hell and delivered them into Chains of Darkness to be reserved unto Iudgment Meaning thereby not only the powerful Restraints of Providence but the Horror of their own despairing Fears Chains imply Restraint but Chains of Darkness Horror he himself believeth and trembleth Iames 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble 6. The Lord Jesus doth often give out Demonstrations of his Power and Providence Partly in protecting strengthning assisting his People and prospering their just Endeavours for the Advancement of his Kingdom so that all the Machinations of the Wicked against them come to nought Partly in making fearful Havock and Destruction in Satan's Kingdom In protecting his People sometimes he destroyeth their Enemies Isa. 27.4 Who would set the Briars and Thorns against me in Battel I would go through them I would burn them together Sometimes infatuateth their Counsels Iob 5.12 13 14. He disappointeth the Devices of the Crafty so that their Hands cannot perform their Enterprise He taketh the Wise in their own Craftiness and the Counsel of the Froward is carried headlong They meet with Darkness in the Day-time and grope in the Noon-day as in the Night Sometimes he hideth his People in the Secret of his Presence Psal. 31.20 Thou shalt hide them in the Secret of thy Presence from the Pride of Man thou shalt keep them secretly in a Pavilion from the Strife of Tongues He smiteth his Enemies by an invisible Curse Job 20.26 All Darkness shall be hid in his secret Places a Fire not blown shall consume him it shall go ill with him that is left in his Tabernacle He divideth them 2 Chron. 20.23 The Children of Ammon and Moab rose up against the Inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another Christ is the Assailant and makes fearful Havock in the Devil's Kingdom The Word of Truth is come into all the World and pulleth down Idolatrous and False Worship Coloss. 1.6 The Word of Truth is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the Day ye heard of it and knew the Grace of God in Truth Sermon on Gen. 24.63 Isaac went out to meditate in the Field c. SERMONS ON THE XXIV Chapter OF GENESIS SERMON I. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide THE Context is spent in describing the Journey of Rebecca with Abraham's Servant and the Text sheweth the occasion of the first interview between Isaac and Rebekah he goeth out into the Fields to meditate and of a sudden he seeth the Camels coming I cannot pass by this Accident
comparison with Babes and Novices Therefore it is good with Mary to sit at the feet of Iesus and not presently with the Spouse to beg the kisses of his mouth but to go on by degrees 2. Though we must contrive a Method and Course yet there must be a liberty left for Things for all Seasons and Occasions As in the World though a Man hath disposed his business yet he reserveth a liberty for incidental and unthought of occasions so in these Spiritual Matters and in the course of Religious Exercises you must not bind up your selves from these occasions I shall name Four 1. Working and Forcible Sermons It is not good to lose the heat that we have gotten at the Word but to go home and chew the Cud. In the word there is Ingestion in Meditation you turn it into nourishment There must be a time for Concoction and when the Seed is scattered it must be covered 2. For present Impulses keep your selves free that you may not lose the advantage of such impulses Many times Christ cometh leaping upon the mountains and skipping upon the hills Cant. 2.8 He impelleth our Hearts on a sudden and unlookt for by causing Holy Thoughts to shoot into our Minds by representing our Unworthyness Coldness and Deadness of Life or else he inflameth us by representing the Beauty and Loveliness of Grace Then it is good those thoughts should take the next turn and our Method must give way to Gods Dispensation As general Nature altereth its course in some great particular Exigencies fire descendeth and Water ascendeth so in this case the general work must be interrupted It is a kind of resisting God not to entertain these Motions I do not mean when they come upon you in the necessary work of your Callings but only that they may have the next turn 3. For remarkable Providences when God casteth us upon such Objects as stir up special Veneration and Reverence as some Marvellous Events or Creatures that discover his Wisdom and Glory or sudden Death of one near us It is of Excellent Use while such Experiences are warm to go home and consider of them As Waldo a Rich Merchant of Lyons was conversing with a Friend and he fell down dead and presently he went home and thought of the uncertainty of Life and the necessity of providing for a Future State and God blessed these Thoughts for his Conversion Or else the end falls of a Person Eminent for Religion when we see some Glorious Star fall like Lightning from Heaven these are Accidents that must not be passed over without some Mark and Consideration and then God doth as it were call you off from your usual thoughts 4. The present Exigence of the Spirit Choose that which is seasonable and what suits with your own Case a Sermon works more forcibly when it is seasonable Thus David Psalm 94.19 In the multitude of my thoughts within me thy comforts delight my soul He means his sad Thoughts it was an advantage to him then to solace himself with those Comforts God had provided The Scripture useth this Similitude of Rain upon New Mowen Grass Rain when it comes seasonably refresheth the Grass and causes it to spring up which otherwise would be burnt up with the Drought and Heat of the Season so the Soul would be parched with a Temptation if it be not watered with seasonable Thoughts But I have spoken to this point before But you will say What is the Method that we should use Answ. Though I cannot exactly prescribe it yet give me leave to advise 1. For those that are wholly to begin this Duty it is best first to meditate about Meditation the Nature Use and Excellency of it and how they may carry it on with success It is a good preparative to the whole Work I do direct you to this course because this is that which the Soul standeth in need of this will lay a Charge and Necessity upon the Soul As to Pray is a good preparative to Prayer so to Meditate on Meditation is a good preparative to Meditation To quicken you consider the Motives alledged and when you have done all say Oh Soul Do but go and try Oh Lord help me and keep this up in the Thoughts of thy Servant 2. For the general Method it is good to keep the Method of the Spirit The Method of Meditation should follow that of Gods Dispensation Iohn 16.8 When the spirit is come he shall reprove the world of sin and of righteousness and of judgment First begin with Sin which is more easie and familiar to the Understanding it is good to lay the Foundation of all in the mortifying and purgative way and then go to Righteousness and after the Extermination of Sin we shall be fitter to entertain the Love of God and then go to Judgment Take another Method First consider the great End of Man that you may come to your selves then the Evil of Sin that you may bemoan and avoid it then the Miseries of the World or the Vanity of the Creature that you may contemn it then the Horrors of Death the Severity of Judgment the Torment of Hell that you may prevent it then the Excellencies of Christ the Priviledges of the Godly the Rare Contrivance of the Gospel then of Providence of Heaven of God and his Attributes his Power his Wisdom his Eternity c. with suitable Scriptures for each of these 2. For the manner how you must work upon these Objects 1. There must be pregnant Thoughts and Apprehensions Deep Consideration begins the Work you must set your Hearts to consider the Subject for when the Heart is once set these Thoughts through the Blessing of God will come in freely It is often spoken in Scripture of setting our Hearts to seek the Lord when the Heart is set for Prayer God comes in with a great enlargement so when the Heart is set to consider you will have serious and solemn thoughts If vain thoughts trouble you and interpose yet still set the Heart and go on as a Man in a Journey though dogs come out and bark upon him he rideth on to run after every Cur would be a great hindrance and diversion so if you stand quarrelling with every vain thought you lose your purpose and so the Devil will gain that by a Reflexed Act which you seek to reject in a Direct Act as Cryers in a Court in calling for Silence many times make the greatest noise Mr. Greenham was wont to lift up his Heart in a short Ejaculation and so go on 2. There are Serious Inforcements and Rational Inculcations Things barely propounded do not work it is by Lively Reasons they are whetted upon the Soul Look as it is in going to Sea those that only mind passage do not stay upon the Ocean and therefore do not fetch up the Treasures of the great Deep but those that go to fish cast out the Net again and again so must you you must cast
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
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
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
that But so as first that which is necessary to be done by his Man-hood be done for us first the merit of his humiliation was to be interposed before we could be acquainted with the power of his exaltation God took this way partly because we were to be restored in a way contrary to that by which we fell We fell by Pride and we must be restored by humility We would be as God not in a way of blessed conformity but cursed self-sufficiency therefore to expiate this pride God must become like Man take our Nature and suffer in it Once Man in the pride of his Heart attempted to be like God and God by a Mystery of humility became like Man that he might bring Man into a nearer degree of likeness to God Partly because the honour of his justice required it Reconciliation supposeth satisfaction for we are not at peace with God till his justice be appeased And the Spirit of God had not been sent if God had not been at peace with us for this is the token of his friendship And till the Spirit be given to change both our Natures and Estate we have no title to the pardon of sin and Eternal Life Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God Partly because he delighteth to carry on our Salvation by contraries Christ emptied himself to fill all things became poor that we might be rich brought life out of death covered his glory wherewith he would inrich the World under shame and disgrace In the same way that Christ purchased it we obtain it a Christian is tossed with Tempests and yet the peace of God preserveth his Heart He hath nothing and yet hath all things was disgraced in the World and yet approved of God There was nothing stronger than Christs seeming weakness in his lowest abasement he discovered the greatest power of his God-head He satisfied the Justice of God overcame Death and his Fathers wrath triumphed over Satan crushed his Head when he bruised his Heel The Apostle telleth us 1 Cor. 1.25 The foolishness of God is wiser than Men and the weakness of God is stronger than Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish part and the weak part that which in Mans opinion hath least Wisdom or strength in it Nothing is such a glorious act of Wisdom and Power as Salvation by Christ dying Christ abased as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World 2 â—y way of Pattern and Example Christ that came to set open the way to Heaven would also teach us the way to Heaven not only by his Doctrine but Example Christ made himself of no reputation and therefore we should be dead to the reputation and grandeur of the World which is the great diversion and hinderance to the Heavenly Life The Apostle when he bringeth this instance he saith Let the same mind be in you that was also in Christ Iesus Phil. 2.5 This very thing is propounded to our imitation The Son of God had wisdom to chuse right to injoy power to procure the best condition which the World affordeth but yet he chose a mean state of life subject to many afflictions and sorrows Here I shall shew 1. The power of Christ's example in the general 2. What he teacheth us by emptying himself or making himself of no reputation 1. All example hath an alluring power or great force in moving this is the example not of an equal or inferiour but of a great person one far above us This great person is Jesus Christ our Lord the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses and to instruct them in the way 〈◊〉 Life His example is a perfect and unerring Pattern for his Life is Religion exemplified a visible Commentary on God's Word He came not only to restore us to God's favour by his merit but to set us an example 1 Cor. 11.1 Be ye followers of me as I also am of Christ. Then you cannot err if you follow Christ in his imitable actions 2. It is an ingaging pattern Christs submission to a duty should make it lovely to us The Disciple is not above his Lord nor the Servant above his Master If I then you Lord and Master have washed your Feet ye also ought to wash one anothers Feet Iohn 13.14 Shall we decline to follow such a Leader 1 Ioh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Alexander Conqueror of the World atchieved most of his great exploits by his example when hardly beset he would make the first in every danger and desperate action when his Army grew sluggish as laden with spoils of their Enemies he commanded all his Carriages to be fired and when they saw their King devote his rich treasures to the Flame they could not murmur if their mite and pittance were consumed also If Christ had only taught us contempt of the World and not given us an instance of it his Doctrine would be less powerful 3. It is an effectual pattern The Spirit of Christ goeth along with it as well as his Doctrine 2 Cor. 3.18 We are changed into the same Image from glory to glory even as by the Spirit of the Lord. His steps drop fatness He hath left a blessing behind in all the way that he hath trodden before us and sanctified it to us that we may follow after him with comfort 4. It is a very incouraging pattern For he sympathizeth with us in all our difficulties having intendered his own Heart by experience Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our infirmities but was in all points tempted like as we are He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties and will pity and pardon our infirmities 5. The example of Christ will be Armour of Proof against all Temptations The Apostle saith here ver 5. Let the same mind be in you which was in Christ Iesus And in 1 Pet 4.1 For as much then as Christ hath suffered for us in the Flesh Arm your selves also with the same mind If this mind be in you temptations will have little force upon you 2. What he teacheth us hereby 1. Patience under all the indignities we undergo for God's sake in the course of our Pilgrimage 1 Pet. 2.21 It is said Christ suffered for us leaving us an example that we should follow his steps So Heb. 12.2 Looking to Iesus the Author and fiâ—isher of our Faith who for the joy that was set before him endured the Cross despising the shame Let us be contented to be abased for him He descended from Heaven to the Grave as low as he could for us therefore let us
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
Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by which he became an heir of the righteousness which is by Faith The saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood Drowned and Destroyed the impenitent World but Noah and his Family were saved in the Ark. We are warned of the Eternal penalties threatned by God if we do not repent and believe we shall not be saved from wrath But if we believe and prepare an Ark that is diligently use the means appointed for our safety then we become heirs of the righteousness which is by Faith Noah shewed himself a Believer indeed to prepare an Ark with such vast charge in the face of the scorning World which was an eminent piece of Self-denial and Obedience But such will the true Faith put us upon Look as to be justified by the Law or Works required by the Law is all one so to be justified by Faith or the New Covenant is all one also Whatever therefore the New Covenant requireth as our duty that we may be capable of the priviledges thereof that must be done by the sincere Believer 'T is not the idle but the working Faith 2. That confession with the Mouth is required unto Salvation for God is not glorified nor others edified nor our selves comforted but by such a believing with the Heart as hath confession going along with it 1. God is most glorified when Faith breaketh out into confession either in word or deed suffering or obedience 2 Thes. 1.11 12 Wherefore we pray always that God would count you worthy of his calling and fulfill all the good pleasure of his goodness and the work of Faith with power that the name of our Lord Iesus Christ may be glorified in you By the work of Faith there is not meant the internal elicite or heart acts such as assent consent and affiance thus we may honour God in our selves but not before others but the external act of confession which is made either by patient sufferings or holiness of life so we honour God before others Our Deeds must answer our Faith For the truest confession is made by deeds rather than words for words are cheaper than deeds The World therefore believeth deeds more In short a Christian that desireth to magnifie Christ in his Soul desireth also to magnifie him in his body Phil. 1.20 So Christ be magnified in my Body whether by life or by death So 1 Cor. 6.20 Glorifie God in your bodies and Souls which are Gods 2. Others are edified For that which is secret is no means to profit them they cannot see our Faith but they may see our good works Mat. 5.16 Let your light so shine before Men that they may see your good works and glorifie your Father which is in Heaven And 1 Pet. 2.12 That they may by your good works which they shall behold glorifie God in the day of visitation and a holy life is required for their sakes that love may be a means to bring them home to God 3. We are most comforted for 't is the practical operative Faith which giveth a Right to Salvation and breedeth assurance of it in our Souls That is but the image and shaddow of Grace that lurketh and lieth hid and idle in the Soul Iam. 2.14 What doth it profit my Brethren if a Man say he hath Faith and hath not works Can Faith save him You do not look for salvation by Christ if you do not take the way that leadeth to it but a fruitful Faith evidenceth it self and confirmeth our interest and increaseth our joy Vse To press you 1. To mark the order of the benefits first righteousness then Salvation 1. We can never have sound Peace there is no appearing before God without some Righteousness of one sort or other God is Holy and Just therefore somewhat we must have to stand before this Holy God 2. No other Righteousness will serve the turn but the Righteousness of Faith We are in a woful case till we get an Interest in the Righteousness of Christ Iob 33.24 Then he is gracious to him and saith Deliver him from going down into the Pit for I have found a ransom 3. Till we heartily and sincerely believe or enter into this Covenant we have not this Interest Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Then for Salvation is this all your Hope and Desire that your Soul may be saved in the day of the Lord Then let not lesser pursuits divert you Acts 16.30 The Iaylor said to Paul and Silas Sirs what must I do to be saved It doth not touch us so near how we shall live in this World as how to live in the other Secondly Mark the Order of Duties 1. Faith Then Confession Hear and your Souls shall live First Hear then Live There must be a believing with the Heart and a Confession with the Mouth both go together For with the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation A Sermon on 1 Cor. Viii. 6 But to us there is but one God the Father of whom are all things and we in him And one Iesus Christ by whom are all things and we by him IN the Text there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion Among the Pagans there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Gods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Lords verse 5. By Gods meaning the Supream Deities by Lords middle Powers or Gods of an Inferiour Order supposed to be Mediators and Agents between the Supream Gods and Mortal Men called by the Orientals Baalim Lords as Gods here by the Apostles By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Plato in his Sympos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Commerce and Intercourse between Gods and Men is performed by Daemons Now the Christian Religion doth herein agree with the Pagan that there is a Supream God and a Mediator But it differeth that they had a Plurality in both sorts of their Gods we but one in each And so the Christian Religion is distinguished from all others by one God and one Lord. To us that is to us Christians there is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Sovereign God from whom as Supream we derive all our Graces and to whom as Supream we direct all our Services And one Lord that is one Mediator by whom as through a golden Pipe all Mercies are conveyed to us and by whom also we have access to God But to us there is but one God c. In the Words observe 1. What is said of the Supream and Most High God 1. The Unity of his Essence that though he be distinguished into three Persons Father Son and Holy
for God First Let us open this looking First It implieth Faith or a believing the reality of these Invisible things That there are eternal and glorious things to be enjoy'd after this life Certainly an Object though never so glorious cannot be seen without eyes Now Faith is the eye of the Soul without which we can have no prospect of the World to come Therefore Faith is defined to be Heb. 11.1 The substance of things hoped for and the evidence of things not seen Without Faith Reason is short sighted and there is a deep mist upon Eternity 2 Pet. 1.9 Reason is acute enough in discerning what is noxious and comfortable to the present life Good for Back and Belly but it seeth little of any thing beyond this present World so as to quicken us to make any preparation for Death and Eternity The Mind hath no eyes to look beyond the mists and clouds of this lower World but such as the Spirit of Wisdom and Revelation is pleased to give us and cannot believe the reality of the unseen glory 'till in his light we see light Ephes. 1.17 18. Alass The wisest part of Mankind are taken up with Toys and Childish Trifles in comparison of these Invisible things The sweetness of Honour VVealth and Pleasure is known easily by feeling and therefore known easily and known by all but few can see the reality and worth of these unseen things Though Heaven and Glory be talked of in their hearing yet they know it not 'T is quite another thing when it is represented to us in the light of the Spirit None discern the worth of these things but those that have the Eagle-eye of Faith that can pierce above the Clouds to the Seat of the Blessed Faith is like a Prospective-glass by which we see things at a distance Others onely mind things at hand things that may be seen and felt Compare Lumen Fidei the light of Faith with the light of Sense That one degree of light the light of Sense can onely discern things near us present with us and before our eyes Those things which lie out of the view of Sense make no Impression upon them They see nothing but these corporeal things which even Dogs and Horses see as well as they As for Instance That it is good to eat well and drink well and sleep well To be at liberty and enjoy our pleasure or mind our business here in the World and thrive and prosper and do well according to hearts desire But the light of Faith will discover that there is no such danger as perishing for ever no such worth in any thing as there is in Salvation by Christ no such business of Importance as seeking after Eternal Life That all the gay things of Sense are but as so many May games to this happiness All the terrible things in the VVorld but as a Flea-biting All the business of the VVorld but as a little Childish sport at Push-pin in comparison of working out our Salvation with fear and trembling Much of Christianity lieth in opening the eye of Faith and shutting that of Sense Faith can look through all the clouds and changes of this VVorld To those eternal perpetual solid good things which God hath prepared for them that love him and so can the better contemn all those perishing vanities which the VVorld doteth upon This is that which is called in the Text looking and not looking c. The next degree of light is Lumen Rationis Reason can onely guess at future contingencies or at best see things in their causes and that it is probable if nothing letteth that such and such things will fall out but Faith can look through all distance both of time and place and the mist of contrary appearances to things promised with such certainty and sure perswasion as if the things we are perswaded of were at hand Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Still it can believe in hope against hope and see Sun-shine at the back of the Storm and Heaven and Happiness in the midst of deep Afflictions Compare the Lumen Fidei with the Lumen Prophetiae Rev. 20.12 They agree in the common object such things as are revealed by God They agree in the same common nature That they see things future and to come with such clearness and certainty as if they were in being They differ because Faith goeth upon the common Revelation which God hath made to all the Saints in Scripture The other some special Revelation made to certain chosen persons The light of Faith affects the Heart with great joy and comfort The other is usually accompanied with rapture and extasie Yea let us compare it with Lumen Gloriae The Beatifical Vision that worketh a change in Body and Soul 1 Iohn 3.2 This in Soul 2 Cor. 3.18 There we see him Face to Face 1 Cor. 13.12 Here as in a Glass Though we are not so higly affected with the light of Faith yet as truly That nullifieth all sin and misery This exasperateth the Heart against sin and fortifieth it against misery Though the light of Faith giveth not as full an enjoyment of God yet as sure and proportionably affecteth the Heart as if we saw Christ in the midst of his Holiness and Paul with his Crown of Righteousness It puts the Believers Head above the Clouds in the midst of the glory of the World to come Once more this Lumen Fidei is somewhat like that sight which God hath of things Scientia Visionis simplicis Intelligentiae God seeth all things that may be in his own All-sufficiency all things in his own Decree Faith acts proportionably It sheweth all things that may be in the All-sufficiency of God and though it be not sure of the event yet our God is able Dan. 3.17 18. It seeth all things that shall be in the Promises of the Gospel wherein his Decree is manifested it realizeth them as if they were already They have a pledge of the Blessing when they have the Promise Now if we had such a Faith could thus look to things unseen it would produce notable effects A Man would be another manner of Christian Secondly It implieth an earnest Hope as well as a lively Faith Hope implieth Two things First A frequent Meditation Secondly A desirous Expectation 1 Frequent Meditation For Faith is acted by serious Thoughts Carnal Men are described to be those who mind earthly things Phil. 3.19 And again Who mind the things of the flesh Rom. 8.5 As a Man is in the constitution of his Heart so are his musings and meditations For thoughts being the genuine birth and immediate off-spring of the Soul do discover the temper of it But those that
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
only by Possession but by Estimation and choice Psal. 4.7 Thou hast put gladness in my Heart more than in the time that their Corn and their Wine increased They place their Happiness in them So on the other side Lazarus Evil things as the Rich man had abundance of Ease Pleasure and Prosperity so Lazarus had his Portion of Afflictions 2. In the World to come Mark 1. The time presently upon Death Now. The Sleep of the Soul is a vain Figment 2. The different recompences in the Words Comforted and Tormented 3. The Order in both the Begger had first Temporal Evils and then Eternal good things but the Rich man had first Temporal good things and then Eternal Evil things As many that do well here in this World fare full ill in the World to come the one hath his Bliss and the other his Torment and both without any allay and mixture Doct. That it is the greatest Misery that can light upon men to be condemned to worldly Happiness The Rich-mans Disposition is but intimated but his Condition is expressed as the ground of his Misery that in his Life-time he had received his good things Gregory professed that he could never read this Scripture without trembling as being afraid to have his Portion in this World or his Happiness here And what is here represented in the Scheme and Draught of a Parable is elsewhere positively asserted in plainer Scriptures as Luke 6.24 Wo unto you that are Rich for ye have received your Consolation You have all that you can look for you shall not have a double Heaven here and hereafter Ier. 17.13 They that depart from me shall be written in the Earth Luke 12.20 Thou Fool this Night thy Soul shall be required of thee and then whose shall those things be which thou hast provided Psal. 17.14 From men which are thy hand O Lord from men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes Not as if all that live prosperously here in this World shall be Eternally miserable or on the contrary that all that live miserably here shall be comforted hereafter No it is not the Condition but the Disposition which is regarded For 1. Riches are in themselves Gods Blessings Prov. 10.22 The Blessing of the Lord maketh Rich. And are promised to his People Psal. 112.3 Wealth and Riches shall be in his House And accordingly bestowed upon some of them as upon Abraham Gen. 24.35 The Lord hath blessed my Master greatly and he is become great So was Iob Chap. 1.3 He was the greatest of all the men in the East So David Solomon Lazarus of Bethany Ioseph of Arimathea and others By these instances God sheweth that he can and will give Wealth to his People if it were for their good Some Godly men may be Rich and Wicked men Calamitous The Lord giveth to both a taste of their future Condition Godliness hath the Promises of this Life and Ungodliness forfeiteth them 2. It is not the having but the abuse The Apostle speaketh 2 Pet. 1.4 Of the Corruption that is in the World through Lust or our own unmortified Corruptions The Poyson is not in the Flower but the Spider that Carnal Disposition that is in us maketh us drown our Mind our Time and our Affections in the World and the Cares and Pleasures thereof and to be ensnared thereby and hindred from looking after Heavenly Happiness To blame Riches simply is to blame him that made them and distributeth them according to his Will as if he did bait his hook with seeming Blessings and did set golden snares to intangle the Souls of men The good things of this World are profitable to them that make a good use of them if we use Wealth well or want it patiently It is no matter what part we Act on the World so we Act it well As in a Chore of Voices some sing the Base some the Treble it is no discommendation to sing either part so we sing it well So some are Poor some are Rich if we carry a full â—up without Spilling we may Honour God by being Rich if we patiently bear the burden imposed upon us we may Honour God with a meek and humble Poverty Dormit pauper Lazarus in sinu Abrahami divitis Poor Lazarus slept in Rich Abrahams Bosom The Rich man was not condemned because he had Wealth and Ease and Prosperity but that he was puffed up with these things he wholly gave up himself to Pride and Luxury neglecting Piety and Charity But Lazarus believed Gods Promises bore the burden imposed upon him patiently and by the Obedience of Faith wholly submitted himself to Gods Will. 3. However a full Condition is apt to be a snare and must be watched with the greater Caution That Context is very notable Mark 10.23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his Words But Iesus answered again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the Eye of a Needle than for a Rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves who then can be saved And Iesus looking upon them saith With men it is impossible but not with God for with God all things are possible That Discourse between Christ and his Disciples sheweth us three things 1. That it is impossible to trust in Riches and enter into the Kingdom of God 2. That 't is impossible to man to have them and not to trust in them 3. And that the special Assistance of the Divine Grace can only cure this Evil. It is very hard to injoy Ease and Idleness and Pleasures here and to be exercised with no Affliction and yet keep right with God Prov. 1.32 The Prosperity of Fools shall destroy them Men being drunk with Prosperity are forgetful of their Duty A rank soil is apt to breed many weeds And on the other side Afflictions are an help to the Godly to make them profit in Piety But having obviated this Difficulty I shall shew three things 1. That God useth to give many Temporal good things to carnal men 2. That those Carnal men whose Hearts are taken up with these good things as their only and chief Happiness while they continue so can look for no more at Gods hand but are condemned to worldly Felicity 3. That their Misery is great before Death at Death and after Death I. God useth to give many temporal good things to Carnal men for several Reasons 1. Because he will be behind hand with none of his Creatures but all that are made by him shall know him to be a
may have Heaven at last The trial will rather lie here for here it pincheth the sorest if you can sell all for the Pearl of Price Matth. 13.44 If you can take joyfully the spoiling of your goods Heb. 10.34 If you faint not but bear up with hope and patience under all pressures and afflictions 2 Cor. 4.16 17 18. For this cause we faint not but though our outward Man perish yet the inward Man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal You can be contented and choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Heb. 11.25 God puts us sensibly to the trial which are our good things the recompence of reward or our present interests III. The misery is great before Death at Death and after Death First Before Death upon a Two-fold account First Because of the uncertainty of their happiness Prov. 23.5 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an Eagle towards Heaven They may be gone or we may be gone Luke 12.20 Thou fool this night thy Soul shall be required of thee They are called uncertain riches 1 Tim. 6.17 A Man can never dwell securely in an house built upon the Ice and he that hath not made sure of a better portion than the World can yield to him he is upon the brink of Hell and everlasting destruction In short a broken Cistern will soon fail and deceive those that look for refreshment in it Death and the Grave will soon put an end to all their happiness if it should continue with them so long They are posting apace to their eternal misery and one moment puts an end to all their joy for ever Secondly Because Prosperity is a Plague and a snare to a wicked Man and the greater his prosperity is his snare is the greater Psal. 69.22 Let their Table become a snare before them and that which should have been for their welfare let it become a trap When God suffereth Mens corrupt affections and suitable Temptations and Objects to meet it is a snare to them as Iudas that was a Thief had the bag Iohn 12.6 The carnal heart is the more intangled and besotted the less they are restrained from the desire of their hearts As the Sea turneth all things that fall or flow into it into salt-water so do they make all their Mercies an occasion unto the flesh So that in the very heighth of their prosperity they are but miserable as sin is the worst misery of all It is worse to be Nebuchadnezzar among the Beasts than to be Daniel in the Lion's Den the one was the fruit of his own madness the other of the violence of others Elijah was poor and Ahab was rich Who was the more miserable Man So Paul that Holy Man was in prison and Nero at the same time Emperour of the World Who was the happier Man think you And in whose case would you be of Nero the Emperour or Paul the Prisoner Christ that gave his Spirit to the rest of the Apostles gave the Bag to Iudas Riches and the Bag are not in such esteem with Christ but that the basest of his followers may have them in keeping and under their power Now whose lot would you choose that of Iudas or of the rest of the Apostles Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate he that made a Fish pay him Tribute could as well have made Men do so he that Multiplied the Five Loaves could have increased his stock at pleasure He that built the World could have built himself stately Palaces but when he was rich he became poor for our sakes 2 Cor. 8 9. That he might sanctifie holy Poverty in his own Person and honour it by his own example and teach us that sin is misery but grace is happiness and preferment whatever our external condition be And therefore he usually cuts his own People short that he may prevent their snares and impediments when wicked Men live in plenty but certainly the Rich wicked Man is in a worse condition than the Godly Man who is kept low and bare as a Child may be strictly dieted for his health while the Servants are left to a freer and larger allowance More particularly 1. Riches are apt to breed Atheism and Contempt of God 2. They are not so broken-hearted as others to see their need of Christ. 3. If they take to the serious Profession of Religion they cannot hold it 4. It makes Men apt to take up their rest here 5. They are apt to wax proud and scornful and impatient of Reproof 6. They grow wanton and sensual 7. The more rich they are the more they are wedded to a worldly Prosecution See Sermon on Mark 10.23 in this Volume Secondly At Death The Approach of it openeth our eyes and maketh our vain conceits vanish Our imaginary happiness is soon at an end and as we are entering into the other world our Mirth beginneth to be Marred and though formerly we onely thought these to be the good things and desired these things and delighted in these things and placed all our confidence in these things yet we now see they cannot stead us in our extremity All our worldly advantages will afford us no solid hope when death cometh upon us Job 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul If the carnal designs of wicked Men succeed and God answers them according to the Idol of their hearts whatever presumptuous dreams they had before approaching death is the great Touchstone of Mens hopes He is not really willing to die but God taketh away his Soul by force Luke 12.20 This night thy Soul shall be required of thee Jer. 17.11 He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool That is he shall appear to be so in the judgment of his own heart VVell then if you choose wealth ease pleasure credit for your portion and happiness you are not sure to get it but if you do get it you are sure to leave it All that the VVorld can afford you shall be taken from you you must go naked out of the VVorld as you came naked into it The VVorld will cast you off in your extremity and the despairing Soul must bid a sad farewel to all the comforts you doated upon and laboured for and delighted in All your cup of pleasures is now drunk up and there is no more left Honour and Company and Sports and Pomps
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
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
chuse Something you must do if you would be happy There is no condition of merit but order It is God that reclaimeth you from your sensual Inclinations yet God will not have you without your Consent or against your will nor give you Heaven without a diligent pursuit after it Use. 1. Consider who is the Backslider one involved in the Apostacy of Adam one that seeketh to be filled with his own ways The beginning and progress and end of his course is from himself and in himself and to himself again that is Carnal self He acteth only as his Fleshly Inclination moveth him Carnal self is the Principle Rule and end and God is wholly neglected neither sought after nor pleased nor his Counsel regarded nor his Grace valued though he sent Christ to recover us from the World and the Flesh to himself Neither is God minded as the chiefest good or last end nor regarded as our Director and Counseller nor chosen as our Portion that we may come to him by Christ nor his Grace sought after that we may be quickned and inclined to seek after him 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense while we are capable to mend our Errors 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles You have already long very long too long been dishonoring God and destroying your own Souls Oh it is Time we should set about the mortifying of Sin and serious Conversion to God 3. Consider how pleasing to the Lord it is that we passing by all other things do chuse him for our Portion Christ for our Redeemer his Word for our Rule and his Spirit for our Guide When God gave Salomon liberty to ask what he would and he asked not Riches and Honour but Wisdom 'T is said the Speech pleased the Lord that Salomon had asked this thing 1 King 3.10 While we are in the World let us chuse something better than the World something that hath been before it and will remain when it is gone Sathan casteth Worldly Things in the way but let us look higher A Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the Sin of the World THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism after his return from the Desart he cometh to honour his Ministry Christ himself was one of Iohn's Auditors it fell out happily by the Divine Providence that so Iohn might give him a solemn Testimony before the People Behold the Lamb of God c. In the Words we have 1. A note of Demonstration or Ostension as pointing at him with the Finger Behold 2. The Personâ— demonstrated set forth here under the notion of the Lamb of God 3. His Work and Office from whence the Title is given him which taketh away the Sin of the World The Text is full of matter every word and tittle is Emphatical Two Doctrines I shall observe from the words 1. Doctrine That Jesus Christ was the true Lamb of God 2. Doctrine The great work of Christ the Lamb of God is to take away the Sin of the World I. Doct. That Iesus Christ was the true Lamb of God 1. I shall shew that Christ was the true Lamb of God 2. How we are to behold him I. That Christ is the true Lamb of God He may be called so either with allusion to the Common Lamb or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God the Lamb appointed by him for Sacrifice or else to the Paschal Lamb. First There are many fit resemblances between him and the Common Lamb I shall instance only in three 1. Innocency 2. Liableness to Injuries And 3. Meekness and Patience 1. For Innocency Of all Creatures the Lamb is the most Harmless the true Emblem of Innocency So was Christ without wrong and without guile Isa. 53.9 He hath done no violence neither was any deceit in his mouth All wrong and harm is there reduced to two heads Violence and Deceit the one the fruit of Wicked Cunning the other the fruit of abused Power both are far removed from Christ for he was holy and harmless 2. So for Liableness to Injuries Sheep are not Ravenous Creatures but easily exposed to the prey of others and can use no forcible means to defend themselves Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves So was Christ himself that in him might be exemplified the Spirit and Genius of that Religion which he would establish Ever since there hath been Sin in the World Man hath been grasping at Power to use it not in acts of Mercy but Violence but the great God who hath all power in his hands would come into the World as a Lamb to the Slaughter and redeem the World that was lost not by grasping at power and greatness but by meekness and sufferings and so establish a Kingdom of Patience not of Power 3. For Meekness and Patience For Patience in his Death he was a Lamb Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his mouth Swine will howl and whine when they are touched but Sheep are dumb before the shearers Christ did not open his Mouth unless it were to instruct and bless and pray for those that Crucified him but went patiently to the Cross. It was anciently observed among the Heathens that if the beast struggled or did run away from the Altar that it was counted an unlucky Sacrifice If we should go by this rule in judging concerning the success of our Sin-offering his carriage at his Death promiseth an happy issue for he was brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his Mouth He dyed not as the Beasts in the Temple against their will if he complained of the Bitter Cup it was to shew that he was not without sense not that he was without Patience Secondly The Sacrifice-Lamb therefore called the Lamb of God All Lambs were God's Creatures and therefore might be called his but the Lamb appointed for Sacrifice was God's in a peculiar manner as set apart for this use by his special appointment And yet that Lamb was not God's so much as Christ is for there Man had his choice and was to interpose his judgment what Lamb he would single out of the flock and therefore the Sacrifices and Offerings were called theirs who presented them not God's who appointed them But Christ was both appointed by God 1 Pet. 1.20 Who verily was fore ordained before the foundation of the World and offered by God â—eb 9.14 Who through the Eternal Spirit offered himself without spot to God And accepted by
their Broach was fashioned to the shape of a Cross a transverse piece of Wood thrust through the Shoulders of the Lamb and why should we not believe this Holy Man who was well acquainted with the Jewish affairs being born at Sychem Besides the notable Providence of God that Christ's Legs should not be broken 3. The fruits and benefits of this Sacrifice 1. By the sprinkling the Blood of the Lamb he that destroyeth the first born of the Aegytians could not touch them Heb. 11 28. This secured them against the destroying Angel to teach us that the justice of God doth only spare them whose Consciences are sprinkled with the Blood of Christ. The Blood of the Lamb and the Blood of Christ was shed for this end that it might be sprinkled and being sprinkled might exempt and free us from Death So the Apostle St. Peter speaketh of the sprinkling of the Blood of Jesus by which the Elect are sanctified and saved 1 Pet. 1.2 Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ. There was not only Blood shed but Blood sprinkled so Heb. 12.24 And to the blood of sprinkling which speaketh better things than the blood of Abel God said of the blood of the Paschal Lamb Exod. 12.23 For the Lord will pass through to smite the Aegyptians and when he seeth the blood upon the Lintel and on the two side posts the Lord will pass over the Door and will not suffer the destroyer to come into your houses to smite you So when Wrath maketh inquisition for Sinners God beholding his Sons Blood wherewith the Elect are sprinkled they are exempted from the Curse wherein others have intangled and involved themselves for saith the Apostle Paul Rom. 5.9 Being justified by his blood we shall be saved from wrath through him So that we need not fear the Sword of the destroying Angel whither he be an Angel of Darkness or an Evil Angel for God hath delivered us from the power of Darkness by the Blood of his Son Col. 1.13 or an Heavenly Angel by the same blood he hath reconciled all things unto himself both in Heaven and in Earth Col. 1.20 Those Angels which were heretofore set as a guard upon the Earthly Paradise with a Flaming Sword to keep us out from thence do carry us into the Heavenly Paradise Luke 16.22 The Begger died and was carried by the Angels into Abraham's bosom and are Ministring Spirits sent forth for the Heirs of Promise not to destroy them but to keep them and preserve them Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of Salvation 2. In that very Night in which the Paschal Lamb was slain the Israelites obtained their freedom and deliverance out of Aegypt So hath Christ by his Blood freed us from the slavery of Sin the Devil and the World and called us into the glorious Liberty of the Children of God 1 Cor. 7.23 Ye are bought with a price be not ye the Servants of Men. So Heb. 2.15 That he might deliver them who through fear of Death were all their life time subject to Bondage And Iohn 8.36 If the Son therefore shall make you free ye shall be free indeed We are redeemed unto God as they went into the Wilderness to worship God 3. In that very Night God exercised Judgments on the Gods of the Aegytians So it is said Exod. 12.12 Against all the Gods of the Aegyptians will I exercise Iudgment And it is repeated Numb 33.4 For the Aegyptians buried all their first born which the Lord had smitten among them upon their Gods also the Lord executed Iudgments Some say by slaying the Beasts which the Aegyptians Worshipped as the Oxe Ionathan in his Paraphrase saith that all their Idols of Metal melted and their Idols of Stone and Earth were broken in pieces and their Idols of Wood were burned to Ashes whether this or that we cannot tell because the Scripture is silent but surely these threatnings were not in vain and wanted not there certain effect Certain we are that by the blood of Christ the Devils Kingdom goeth down Iohn 12.31 32. Now shall the Prince of this World be cast out And I if I be lifted up from the Earth will draw all men unto me As Christ's Kingdom goeth up the Idols are thrown to the Moles and to the Bats Isa. 2.20 And God will famish all the Gods of the Earth Zeph. 2.11 And in the 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold from your vain conversations received by tradition from your Fothers But with the precious blood of Christ as of a Lamb without blemish and without spot The blood of Christ fetcheth over men from their inveterate Customs and Superstitions And Rev. 12.11 They overcame by the blood of the Lamb. And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 4. How shall we be partakers of those good things which come to us from the Lamb of God Two things were required of these Israelites that they should sprinkle the blood of this Lamb upon the Lintel and the two side Posts And then eat his flesh in an Holy and Religious manner and if any of the Israelites had neglected either of these he had refused the grace annexed to this Ordinance and so lost the benefit of it So if we neglect the means by which Christ is to be applyed we lose our benefit by him 1. They were to sprinkle the Lintel and the two side Posts of their doors At another time God gave them direction to write his Law on the door Posts Deut. 11.20 Thou shalt write them upon the door Posts of thy house and upon thy gates Which I mention that we may the better understand what is meant by them By these Door Posts are meant our Hearts for these God sprinkleth with the blood of his Son Heb. 10.22 Having our hearts sprinkled from an evil conscience And upon these hearts of ours doth he write his Laws Ier. 31.32 I will put my law in their Inward parts and write it in their hearts For the Hearts of Men are as open to God as the Doors of our Houses are to our selves Now our hearts are sprinkled with the blood of Christ when we firmly believe that God is propitiated by the blood of Christ and will spare all those who in a broken Hearted manner sue out their pardon in Christ's name unfeignedly devoting themselves to God Oh than Let every one of us get our hearts sprinkled with the blood of Christ and apply it to our Consciences and say with the Apostle 1 Tim. 1.15 Iesus Christ came into the world to save Sinners of whom I am chief And again Gal. 6.14 God forâ—id that I should glory save in the Cross of our Lord Iesus Christ by whom the World
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
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
another and do not firmly adhere to God being weaned from the Vanities of the World they are carried hither and thither by their perverse Affections sometimes to one thing sometimes to another 3. With respect to that one Object who alone was sufficient for us They that have left God and would find Happiness in the Creatures need many Creatures before they can patch up any sorry tolerable Happiness to themselves One broken Cistern can yield but little Refreshing Ier. 2.13 So many Disappointments make them look more about God made Man for himself capable to enjoy him now he is an infinite Eternal Good We desire an infinite Eternal Good still such as may quiet and satisfy us therefore Man being made capable of enjoying God who is infinite and finding himself not satisfied with a few or many things always seeketh after new things Here is his Error that he seeketh after that which is infinite among those things which are finite and so wandreth up and down groping for an Eternal Good Acts 17.26 27. And hath made of one Blood all Nations of Men for to dwell on the Face of the Earth and determined the Times before appointed and the Bounds of their Habitations That they should seek the Lord if hapâ—y they might feel after him and find him though he be not far from every one of us As we depart from God we are gone from Unity and are left distracted and confounded in the Multitude of the Creatures Quaerunt in varietate Creaturarum quod amiserunt in unitate Creatoris They seek in the variety of the Creatures what they have lost in the one God Vse 1. Is to represent the Misery of fallen Man that we may take up a Lamentation for him and bewail our Departure from Life and Blessedness and forsaking it for Sin and Misery They have cast off God and set at nought his Counsel and given themselves over to many fruitless and hurtful Inventions For alas Man being left to the Counsel of his own desperately wicked and deceitful Heart what doth he look after What may be expected from him but that all his Thoughts and Projects should be for the satisfaction of his Lusts to serve his Pride Avarice Revenge Pomp Pleasure and Vanity God is not in all his Thoughts he cares not whether he be pleased or displeased honoured or dishonoured Here consider the Disorder and Danger of this State 1 st The Disorder introduced hereby 1. The Creature is preferred before God For all their Projects are how to live at ease in the World not how to please and enjoy God and so they forsake their own Mercies for observing lying Vanities Jonah 2.8 They seek an Happiness apart from God who is their own Mercy that is they might have had from him all that which the Mercy of an Al-sufficient God can afford And for what do they forsake him for lying Vanities in regard of their Emptiness they are Vanities and in regard of their disappointing our Expectations lying Vanities They do deceive us with a vain Shew and in the issue miserable Disappointments And mark these must be observed followed after with a great Sollicitude and Care whereas the other is freely offered to us it is our own in the Offer and it is our own Fault if it be not our own in the Choice So Ier. 2.13 My People have committed two Evils they have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that will hold no Water God is the Well-spring of all manner of Good a Fountain that runneth constantly and never faileth and such would he have been to us if we had continued loyal and dutiful to him Besides the leaving of the everliving alsufficient and ever-flowing Fountain of all Good they have betaken themselves to poor paltry Vanities that will yield them no real and solid Refreshment 2. The Body is preferred before the Soul For all our Inventions run upon the Body and the pleasing the Flesh Rom. 13.14 And make not Provision for the Flesh to fulfil the Lusts thereof But the precious and immortal Soul is little thought of and cared for They sit down well appaid with carnal Contentments Luke 12.19 Soul take thine Ease eat drink and be merry thou hast much Goods laid up for many Years They do not rise to any Thoughts of an higher Life never think of that immortal Soul they carry about with them but only use it to cater for the Body that the Body may be well fed and clothed and adorned Our business is to seek Rest for our Souls if we would invent and consider we should look after that Ier. 6.16 Ask for the old Paths where is the good Way and walk therein and ye shall find Rest for your Souls We are never in our Wits again till this be the Project and Design we travel with But alas this is not thought of the neglected Soul may easily complain of hard Usage What are our Thoughts but what shall we eat and what shall we drink and how shall we make a fair Shew in the Flesh If we look after the Soul it is to adorn it with secular Learning and Wisdom which is but to serve the Flesh in a more cleanly manner and to gratify our worldly Ends our Pride or our Interests We look after Flowers rather than Fruit those Adornments of the Soul which are for Pomp rather than Life and for present Use rather than Eternal Benefit 3. They prefer Earth before Heaven and Time before Eternity All their business is rather to make sure of the Prosperity of the Body than the Salvation of the Soul And though it is plain and they do or may know and see that this will not cure their Diseases nor ease their Pain nor save them from the Grave nor Hell yet because Riches will help them to live in Pleasure and Reputation with the World and in Plenty of all things and to have their Will as long as they live that 's enough for them for they care not for the Pleasures and Happiness which is to be enjoyed in the other World Though Death and the Grave may put an end to all they have here much sooner than they imagined yet their Minds and Hearts are set upon these things as their Happiness and will not be diverted from them they have their Portion in this World Psal. 17.14 From Men which are thy Hand O Lord from Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes 2 dly The Danger As it is a base thing to act so disproportionably to the Light of Reason so within a little while it will be a bitter thing Ier. 2.19 Thine own Wickedness shall correct thee and thy Backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy
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
Christ is the First-born or First-begotten because he was the first that rose from the dead in his own Strength and vanquished Death others were raised before him but to die again they were raised in their own single Persons he as a publick Person But now is Christ risen from the dead and become the first-Fruits of them that slept 1 Cor. 15.20 And he will by the same Power raise again all his Members to Immortality and Life 3. He is the Prince of the Kings of the Earth one that hath all Power given him in Heaven and in Earth and is superiour to all Princes of the World not only in regard of Eminency as a far greater Prince than they but Authority and Power over them he is their Lord and Soveraign as well as ours as it is said Dan. 4.17 The most High ruleth in the Kingdoms of Men and giveth them to whomsoever he will 1. Observe these Titles are given to Christ with respect to his three Offices of King Priest and Prophet 1. His Prophetical Office is implied in that Term the faithful Witness one that hath brought the Gospel out of the Bosom of God and plainly and clearly revealed it to the World and hath confirmed the Certainty of it by divers Miracles especially by his Death from which he rose again and ascended and poured out the Spirit upon the Disciples for a Testimony and still continueth that Dispensation in part of giving the Spirit so far as to assure the Hearts of his People that this is the Truth 2. His Priesthood is implied in that Expression The first begotten from the dead He died and so offered himself as a Sacrifice of Atonement to God he rose again and is entred within the Vail to continue the Exercise of that Office by his constant Intercession 3. His Kingly Office is implied in that other Expression The Prince of the Kings of the Earth They are all his Vicegerents absolutely at his dispose and can do neither more nor less than he will have them Mat. 28.18 All Power is given unto me in Heaven and in Earth He hath supream and absolute Authority given him over all things both in Heaven and Earth for the Good of the Church and in the Church he is the only Head and King to appoint and maintain the Way and Means of gathering preserving ruling the Church and ordering all the Affairs thereof to the World's End 2. Observe that all these Titles are suted to the present occasion of this Prophecy which is to encourage his People to suffer Persecution for the Gospel's sake 1. As he was the faithful Witness it assured their Cause to be right The Gospel is called the Testimony of Iesus Christ ver 2. He declared nothing to us but the Will of God The Flesh hath such a value for and tenderness of its Interests that Men will soon distinguish themselves out of their Duty if there be the least doubtfulness in the Cause for which they suffer or any suspicion of it Therefore now when dreadful Troubles attended the Profession of the Gospel he setteth forth Christ as the faithful Witness to heighten their Zeal As also Rev. 3.14 These things saith the Amen the faithful and true Witness 2. As he was the first-begotten from the dead it still encourageth them more by assuring them of a joyful Resurrection if their Lives should fall in this Quarrel and Conflict This should allay all the Fears of Death Christ is not called the first-born of the Living but the first-born from the dead to own a Relation to us in every Condition dead as well as living He as the first-born rose as a Pledg and Pattern of what should be done to us 3. As Prince of the Kings of the Earth of whose Power and Persecutions they were so much afraid but needed not for they are not only accountable to Christ at last which those adverse Powers little valued having not imbraced the Profession of the Gospel but were held in by the Reins of his Government for the present so as they could not so much as touch an Hair of their Heads without his leave So that here was much Encouragement for suffering Christians who at that time were to conflict with great Difficulties and exposed to the Slaughters and Butcheries of cruel Enemies 3. Observe all these Titles serve to beget a Reverence and great Respect in our Hearts to the Person that owneth them he is the faithful Witness The great Prophet of the Church should be regarded by us This is my beloved Son in whom I am well pleased hear ye him Mat. 17.5 We are to hearken to him believe him obey him as knowing that we must stand or fall at the Sentence of his Word He is the greatest and most excellent of all the Prophets and far above them all who knew more of God and of his Mind than all they joined in one and hath declared his Will more fully clearly and powerfully and shall we set at naught his Counsel Some that despised the Counsel of an ordinary Prophet smarted for it Heb. 10.28 29. He that despised Moses 's Law died without Mercy under two or three Witnesses Of how much sorer Punishment suppose ye shall he be thought worthy who hath troddeâ— under foot the Son of God who came out of his Bosom on purpose to teach us the Way of Salvation If he require Repentance and Faith with a Promise of Righteousness and Eternal Life and a Commination of Eternal Death unavoidable if we believe not nor repent we are to believe it with all Certainty to set about this Work with all Care and Diligence and continue therein with all Constancy and Perseverance 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 Christ came from Heaven at first returned to Heaven again from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit enabled them to preach the Gospel with Success O surely we should attend to his Doctrine and receive it with firm Assent and obey it with humble Submission Again he is the first-begotten from the Dead That he died should render him dear to us for it was for our sakes as I shall shew by and by That he rose again was for our sakes for our Justification Who was delivered for our Offences and rosâ— again for our Iustification Rom. 4.25 For it sheweth that his Sacrifice was accepted as sufficient for our Atonement Yea for our blessed Resurrection 1 Cor. 15.20 But now is Christ risen from the dead and become the first-Fruits of them that slept As the whole Harvest was blessed and sanctified in a little handful of the first-Fruits offered to God But I urge it now as an Argument why we should give him Glory as deserving it by the Greatness of his Person This made it evident that he was the
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
degree is common to all Adam's Posterity which should make us to look higher than the present Life 2. Of all Men vertuous good Men are more miserable than others if you consider their Temper and the State of the World Their Temper they deny themselves the Pleasures of the Flesh and the World too often depriveth them of the ordinary Comforts of Life They deny themselves the irregular Pleasures of the Flesh as being an Impediment to Goodness and that Sense and Appetite may not carry them against the Dictates of Reason and so instead of being led by Conscience as they ought they serve their brutish Passions and Inclinations as others do This is the difference between them and others They do not run with them into the same excess of Riot 1 Pet. 4.4 But besides this they are subject to many Tribulations and Persecutions We often see that Instruments of Publick Good are made Sacrifices of Publick Hatred The Bad will hate the Good as differing from them and disgracing that kind of Life which they affect Prov. 29.27 He that is upright in the Way is Abomination to the Wicked They have a Malignity and Enmity to that Goodness which they want themselves and therefore deal worst with those that deserve best at their hands because they cannot so quietly take Satisfaction in their Lusts whilst others about them excel in Vertue and Holiness 3. Of all good Men the prophane carnal World is more enraged against Christians than others Probity and Honesty in the Heathens hath met with Opposition in the World and some among them that would reform a depraved and disordered Age have met with sore Troubles and been hurried even unto Death for seeking to stop the Inundation of publick Vices but especially hath this been the Portion of Christians 2 Tim. 3.12 All that will live godly in Christ Iesus shall suffer Persecution Christianity is the more violently opposed because it carrieth us to an higher pitch of Purity and Holiness than bare Morality doth for therein Men are more devoted to God and do most resemble him as they are made Partakers of the Divine Nature Therefore a true constant Christian Course doth more inrage the World Besides it is most contrary to those diabolical Impostures which have prevailed over the Nations and are entertained by them with much Veneration as being received by a long Tradition from Ancestors Therefore the Devil ever had a greater Rage against this Way and many of the Truths of it are not only Mysteries and therefore contradicted but Mysteries of Godliness tending to imbue Men with right Thoughts of God and do more shake the Interests of the Devil's Kingdom Thence hath it been that Christians have been worse used than other good Men and so considered as to their outward Estate are of all Men most miserable 4. To induce Men to lead such an holy godly Life which exposeth them to so many Miseries such Motives are necessary as are greater than the Temptations of the World partly with respect to Christ for Christ is so good that he would not impose this Duty upon us without a sufficient Recompence for our Losses and Troubles for he came not to make us miserable but happy to save not to destroy that the World might have Benefit by him and not Loss and Trouble We have a twofold Apprehension of God as an holy and happy Being There is his Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessedness Accordingly Christ hath made a discovery of him to us when he came to plant Godliness and Holiness in the World he hath revealed him as a God of infinite Purity and Blessedness that by imitating him in Purity we might be made Partakers of his Blessedness or that self-denyingly carrying on a Life of Holiness here we might have our Blessedness in a better Life hereafter His Calling is an high and holy Calling And partly with respect to us In this State of Frailty this living godly in Christ Jesus cannot be carried on unless our natural and sensual Inclination be over-ruled by the Bias of a stronger Affection The Flesh in us is importunate to be pleased and therefore when our Troubles and Trials are sore and manifold what shall we do if we have not such higher Motives as may rationally prevail with us The Voice of Nature is Spare the Flesh but the Voice of Faith is Save the Soul Now if this Salvation be not greater than the Temptations of the present Life how shall we row against the Stream of Flesh and Blood and run all Hazards with Christ 5. Christ hath promised an Happiness that will countervail all these Afflictions There is a fourfold Comparison which Believers usually make or in Scripture are taught to make between this Life and the next As 1. Sometimes they compare Temporal good things with Eternal good things or the Portion of a Carnal Man with the Happiness of a Child of God Psal. 17.14 15. From Men which are thy Hand O Lord from Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes But as for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness That is the rich and great Men of the World have all their good things allowed by thee in this Life here they have all Riches and Plenty and a numerous Posterity Wealth sufficient not only to enjoy themselves but to leave abundantly to their Children but I count my self abundantly provided for if I may have thy Favour with a painful holy Life here and when I awake out of the Sleep of Death may so see thee hereafter as to be like thee I am satisfied with the Hopes of the Vision and Fruition of God 2. Sometimes they compare Temporal evil things with Eternal evil things as a Prison with Hell or the killing of the Body with the casting the Body and Soul into Hell-Fire Luke 12.4 5. Be not afraid of them that kill the Body and after that have no more that they can do but I will forewarn you whom you shall fear Fear him which after he hath killed hath Power to cast into Hell yea I say unto you fear him Certainly it is more for our Interest to fear displeasing God than displeasing Men the utmost that Men can do is to kill the Body and then their Malice is at an end but God can cast Body and Soul into everlasting Torments Every one would submit to a lesser Evil to avoid a greater When you must sin to escape Trouble in the World you run into eternal Sufferings to avoid temporal No Wrath like the Wrath of God no Torment like the Fire of Hell 3. Sometimes they compare Temporal Good with Eternal Evil as Mat. 16.26 What is a Man profited if he shall gain the whole World and lose his own Soul The
plentiful Life of Worldliâ—gs with the forfeiting of the Soul the Pleasures of Sin for a Season with the Pains of Hell 4. The fourth sort of Comparison which the Scripture directs us unto is Temporal bad things with Eternal good things and that is the Case we have now in hand Thus 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 Sufferings for the present may be very great but the Glory that is revealed to us and shall one day be revealed in us is much greater as there is no Comparison between a little Flea-biting or the prick of a Pin with eternal Ease and Rest or the trouble of entring by a strait Gate or Entry into a glorious Palace 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 The Sufferings of the present World are leves breves light and short not in themselves but in comparison with eternal Life In themselves they may be some of them very sharp and grievous and some also very long and tedious but look what a Point is to the Circumference that is Time to Eternity and what a Feather is to a Talent of Lead that are present Evils to future Glory and Blessedness All this is spoken to shew that it is better to be miserable with the People of God than happy with his Enemies and that we should not be drawn away from Christ neither by the comfortable nor troublesom things we meet with in the World 6. This Happiness which Christ hath proposed is at the general Resurrection or Christ's coming to Judgment for that is the Point which the Apostle is now discoursing of There is a distinction between the Good and the Bad at Death when the Spirits of just Men are made perfect Heb. 12.23 and the Spirits of the Wicked are sent to Prison 1 Pet. 3.19 The Soul dieth not with the Body but some go one way some another the Souls of just Men to God's Palace of Glory where they are with Christ and the Souls of the Wicked to the Prison of Hell But this Retribution is not sufficient for two Reasons because it is private and doth not openly vindicate the Justice and Holiness of God and it is but on a part the Soul and not the Body 1. Because it is private and dispensed apart to every single Person Man by Man as they die Certainly it is more for the Honour of God to bring his Judgment to Light as the Prophet speaketh Zeph. 3.5 Every Morning doth he bring his Iudgment to Light Here the Love of God towards the Good and the Justice of God towards the Wicked is not brought into the clear Light nor at Death neither the Mouth of the Pit is not visibly opened nor the Glory of Heaven exposed to view But then this different Respect is more conspicuous when the Justice of God hath a publick and solemn Triumph and his Enemies are branded with Shame and Ignominy and the Faith of his Elect found to Praise and Honour and the one are publickly condemned and the other justified by the Judg sitting upon the Throne Acts 3.19 That your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. 2. As it is upon a part the Soul only The Bodies of the Holy and the Wicked are both now sensless and moulder into Dust in the Grave and till they be raised up and joined to their Souls can neither partake of Wo or Weal Pleasure or Pain The Soul though it be a principal Part is but a Part the Body essentially concurreth to the Constitution of the Man and it is the Body that is most gratified by Sin and the Body that is most pained by Obedience and therefore the Body which is the Soul's Sister and Coheir is to share with it in its eternal Estate whatever it be Therefore that we may not be in part punished nor in part rewarded there is a time coming when God will deal with the whole Man and that is in the Day of Christ's solemn Court and Audience when all the World shall be summoned before his Tribunal 7. The Apostle proveth this because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable To clear this I shall shew First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable Secondly How this will not consist with the Righteousness of God's Government First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable I put this first Question that we may not mistake the Apostle's meaning when he pronounceth Christians to be of all Men most miserable if our Hopes in Christ were terminated with this Life Take him right and therefore 1 st Negatively 1. It is not to deny all present Providence or watchful Care over his oppressed People No. Eccles. 3.16 17. And moreover I saw under the Sun the Place of Iudgment that Wickedness was there and the Place of Righteousness that Iniquity was there He meaneth not in the Mountains of Prey only but in the Tribunals of Justice there was Iniquity and Wickedness I said in my Heart God shall judg the Righteous and the Wicked for there is a Time there for every Purpose and for every Work So again Eccles. 5.8 If thou seest the Oppression of the Poor and the violent perverting of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Both these Places shew that there is a Providence though God for a while permit his meek and obedient Servants to be oppressed and in the Eye of the World they seem to be forgotten and forsaken and utterly left to perish yet in due time God will exercise a righteous Judgment on them and their Enemies The like you have Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth It is not meant of hereafter but now It is many times found that Godliness and Holiness are Matters of Benefit and Advantage in this World abstracted from all Reward in another Life The World is not governed by Chance but by a wise and a most just Providence It may be God doth not relieve the Oppressed so soon as Men would yet in due time he will not fail to shew himself the Ruler of the Affairs of Mankind So that this is not his meaning to exclude all present Providence 2. Not to deny that we have such Benefits by Christ here in this World as not to make our Condition more valuable than that of the Wicked We have Hopes by Christ of the Pardon of Sins and that is
Iesus Christ. Where the three Persons are again mentioned and their Concurrence to our Salvation 2. That Words proper to their personal Operation are used for there is Love ascribed to the Father Grace to the Son and Communion to the Holy Ghost The Father is represented as the Fountain of Love and all Goodness and as expressing and exerting his Love by the Son and Spirit By the Grace of Christ is meant all that gracious Provision which he hath made for Man's Salvation both in the reconciling God to us and procuring the Mission of the Spirit Communion is ascribed to the Spirit because all is applied or communicated to us by him Or thus our Salvation is ascribed in Election to the Love of the Father in Redemption to the Grace of the Son in Sanctification to the Communion or Participation of the Holy Ghost 1st The Love of God Love is ascribed to the Father for the Love of God is the Cause of all consider his giving Christ for us or giving Christ to us and us to him 1. In giving Christ for us Iohn 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting Life Christ did not merit electing Love but Love rather moved God to give Christ for Sinners Love appointed the Son to be our Redeemer there was the Bosom and Bottom-Cause 2. In giving Christ to us Iohn 6.37 All that the Father giveth me shall come to me And him that cometh to me I will in no wise cast out John 17.6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word And in time he doth execute and accomplish this out of his meer Love Ier. 31.3 The Lord hath appeared to me of old saying Yea I have loved thee with an everlasting Love therefore with Loving-kindness have I drawn thee As by Elective Love the Heirs of Salvation were distinguished from others in God himself or in his Intention and Purpose so by Regeneration and converting Love they are distinguished from others in themselves and set apart from the rest of the World to be the Objects of his special Love and Instruments of his Glory Besides there is a Love of God whereby he loveth us when we are in Christ Jesus which is the Ground of our Safety and Preservation Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Iesus our Lord. 2dly The Grace of our Lord Iesus Christ. What is intended us by the Father is brought about by the Grace of the Redeemer and therefore all the Provision Christ had made for our Salvation is called Grace 2 Cor. 8.9 For ye know the Grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his Poverty might be rich That is ye know his gracious Condescension in submitting to such a mean Condition for our sakes So 1 Cor. 16.23 The Grace of Lord Iesus Christ be with you all Grace is God's Favour and Love which was first purchased by Christ by his Obedience and bloody Sufferings Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Iesus Christ. Secondly applied by his Intercession which is also another Act of his Grace and therefore we come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in time of need Heb. 4.16 Namely having a great High Priest that is passed into the Heavens Iesus the Son of God ver 14. who knoweth our Infirmities Thirdly As it is bestowed by him as Lord of the New Creation upon such Terms as every way keep up the Honour and Interest of Grace in our Salvation Ephes. 2.8 By Grace ye are saved through Faith and that not of your selves it is the Gift of God All the saving Benefits we have by Christ are from Grace such as Reconciliation with God the Renovation of our Natures and everlasting Glory and Happiness they are all dispensed in a gracious way from first to last 3dly The Communion of the Holy Ghost Communion is ascribed to the Holy Ghost It may be rendred Communion or Communication The Spirit reneweth and changeth our Nature and worketh Faith and Holiness in us Light Life and Love are the special Benefits which he communicates to us He doth enlighten our Minds to understand and believe the great things prepared for us by God through Jesus Christ. It is said 1 Cor. 2.10 But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God So Ephes. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Life for we live in the Spirit and are born of the Spirit that is have a new Life begotten in us therefore called a Spirit of Life before we lived as Men now as Christians And Love the Heart is bent and inclined to God It began in Love and endeth in Love Love of God endeth in Love to God This threefold Effect is expressed 2 Tim. 1.7 For God hath not given us the Spirit of Fear but of Power of Love and a sound Mind Life in Power as Light in a sound Mind And it is all together called the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature For it answereth to the Wisdom Power and Goodness of God 3. That all these Words imply Riches of Goodness Bounty and Liberality Love noteth a ready Inclination to do Good to others without the Excitement of external Motives it openeth and inlargeth the Heart to another and then the Hand cannot be shut 2 Cor. 6.11 O ye Corinthians our Mouth is open unto you our Heart is enlarged Grace is some good thing freely given So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion noteth a liberal Effusion or Distribution of the Graces of God's sanctifying Spirit and so it suteth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of God and the Grace of Christ Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Spirit is joined with Bowels and Mercies Phil. 2.1 If any Fellowship of the Spirit if any Bowels and Mercies that is if you have received any Good from Christ by the Spirit So Rom. 15.26 For it hath pleased them of Macedonia and Achaia to make a certain Contribution for
Directions to attain Purification 173 Q QUalities good there may be such in unregenerate Men 322 Whence they proceed ibid. Amiable Qualities not to be rested in 325 Those to be reproved that are without amiable Qualities â—24 Questions about Salvation of greatest Importance 285 R RAptures whether now to be expected 625 Reap Every one shall reap the Fruit of their own Doings 1108 1113 Receiving Christ Objections against it answered 486 Recompences Future Recompences at the Resurrection 1212 Recreations and Sports how Sobriety is to be exercised about them 66 When we offend in Sports and Recreations 67 What time is to be spent in Recreations 68 Helps to Sobriety in Recreations 69 Redemption the Nature of it opened 163 Vid. Captives How we are redeemed from Iniquity 166 What of the Mystery of Redemption we should look into 924 How we should look into it 926 Why we should look into it ibid. Trial whether we are redeemed 169 Refuge Christ a Believer's City of Refuge 227 Flying for Refuge what it is 229 The Term from which we fly for Refuge 228 The Term to which we fly for Refuge 229 Who are to fly for Refuge to Christ 233 It is the Property of Believers to fly to Christ for Refuge 228 Rejoicing in Christ the Nature of it opened 481 The Reasons of it 479 The Effects of it 481 Rejoicing in God what it is 757 Carnal Rejoicing and spiritual Rejoicing â—ow distinguished ibid. Our rejoicing in God must be constant and perpetual 759 770 Outward Afflictions and the Sense of them and rejoicing in God consistent 759 764 Mourning for Sin and rejoicing in God not inconsistent 765 Reasons why we should rejoice in God always 762 767 The Necessity of rejoicing evermore 767 The Profit of it 768 Directions to perform this Duty 769 What God hath done to raise this Joy in us 762 All the Graces of a Christian have an Influence on this Rejoicing 763 All Duties and Ordinances influence this Rejoicing ibid. Religion That is the best Religion that doth best provide for the Peace and Rest of our Souls 946 The Christian Religion doth abundantly provide for these ibid. Remember Remembrance of Mercies habitual and actual 807 Directions to remember God's Mercies 808 Whether we are bound to recollect all the Mercies of God 807 Render What it is to render Praise to God 697 What it is to render according to God's Mercies 699 Renounce Not one Sin but all Sins must be renounced 28 Trial whether all Sin be renounced 30 Repentance what it is 281 677 785 936 The Kinds of Repentance 785 Repentance the way of our Recovery ibid. The Necessity of it in order to our Recovery to God 282 Arguments and Motives to quicken us to Repentance 681 786 God wills the Repentance of all Men 937 Repentance is God's End in continuing the World 936 What Incouragement from the Long-suffering of God to Repentance 938 Death of Christ an Argument to press Repentance 681 714 The great Design of the Gospel is to invite Men to Repentance 280 What the Gospel doth to promote Repentance 281 What the Scriptures offer to perswade us to Repentance 680 How to improve Scripture to Repentance 684 The Sutableness of Repentance to the Grace of the New Covenant 786 Directions for Repentance 283 786 Reproof What Reproof is 1204 Several Kinds of Reproof 1199 Who are to reprove 1202 Whether Inferiors should reprove Superiors ibid. Whom we are to reprove 1197 Whether we are to reprove an Infidel or one of a false Religion ibid. When we are to reprove or not to reprove 1204 How we are to reprove 1198 Reasons for Reproof 1199 1200 Not to reprove Sin a Sign of Hatred 1195 Resisting the Spirit How far the Spirit may be resisted 500 Respect of Persons what it is 1067 How God is no Respecter of Persons 1069 Restitution to be made if Wrongs be done 84 Revenge We are not to revenge Injuries done us 85 Arguments against it 1143 Whether it be lawful to pray for Revenge 1145 Reward We may look for the Reward 110 234 Riches are God's Blessings 986 Whether the bare having Riches be hurtful 368 The Vse of Riches 914 More required of rich Men than others 391 Not the Vse of Riches but the Abuse of them is condemned 986 The Danger of Riches 900 986 Vid. Temporal good things The Sins to which rich Men are exposed 371 375 Rich Men have need of much Grace 375 The Difficulty of rich Mens Salvation 368 386 Wherein the Difficulty of it lies 371 That this Difficulty is to be pressed and seriously thought of 391 Directions to them from the Difficulty of their Salvation 393 What it is to have a Will to be rich 908 The Danger of this 909 Arguments against the inordinate Desire of Riches 914 Directions against this inordinate Desire of Riches ibid. Trial of this immoderate Desire of Riches 918 Whether we may pray for and desire Riches 911 Trusting in Riches Vid. Trusting Right Whether we are always to demand our own Right 86 Vid. Due Property Righteousness 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
13.1 2 3. Though I speak with the Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal And though I have the gift of Prophesie and understand all mysteries and all knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing A Man may be burnt in the flames and yet not at all acceptable to God Dive into all mysteries of Religion yet not be affected with them cast out Devils yet be cast out among Devils give his goods to the poor yet have his Soul full of vain-glory speak eloquently and accurately of God and Christ yet not have his Heart subdued to God Yet a Man cannot have Charity and be upon ill terms with Christ all that love him are beloved of him Vse 1. is of Exhortation to join with your Knowledge of God Love to God Motives 1. From the reward and benefit Is it not a great Mercy to be known of God and to be approved in the sentence of his Word Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love To be chosen accepted and avouched to be his peculiar people 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha compared with Eph. 6.24 Grace be with all them that love our Lord Iesus Christ in sincerity To be owned in his Ordinances The great feast of the Gospel is prepared for such 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entered into the Heart of Man the things which God hath prepared for them that love him To be regarded in his Providence above all the dwellers on Earth Psal. 56.8 Thou tellest my wandrings put thou my tears into thy Bottle are they not in thy book Though they seem base and vile in the Eyes of Men can scarce cleanse themselves yet they are accepted of God Our friends will not know us in adversity and the rich will not know the poor yet God knoweth them and owneth them how despicable soever they be Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his troubles God's approbation is more worth than the approbation of all the World 2 Cor. 10.18 Not he that commendeth himself is approved but whom the Lord commendeth And at the last day when every Man shall receive his final doom and sentence they shall be admited to glory Iam. 1.12 Blessed is the Man that indureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom which he hath promised to them that love him 2. From the duty 1. There is no true knowledge else We do but talk like Parrots of God and Christ though with never so much subtilty and accuracy till we love him Iud. 16.15 How canst thou say I love thee when thy Heart is not with me Rom. 2.20 An Instructer of the foolish a Teacher of Babes which hast the form of knowledge and of the truth in the Law 2 Tim. 3.5 Having a form of godliness but denying the power thereof 2. The design of the Scripture is to teach us the holy art of loving God It is a book written of love wherein is recommended the love of God to us in Creation Providence Redemption and final glorification that by hearing reading meditating therein there may be begotten in us love to God again 1 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and of a good Conscience and of Faith unfeigned 3. The love of Christ is the vigour and life of all that grace that is wrought in us by the Spirit 2 Tim. 1.7 God hath not given us the Spirit of Fear but of Power of Love and of a sound Mind 4. The whole work of a Christian is a work of Love to love God and be like to him Deut. 10.12 What doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy Heart and all thy Soul A Christian is rewarded as a Lover rather than as a Servant not as doing work but as doing work out of love Vse 2. Examination Do we know God so as to love him Many will say God forbid we should live else if we do not love God But do you indeed love him Christ puts Peter to the question thrice Iohn 21.15 16 17. Iesus saith to Simon Peter Simon Son of Jonas lovest thou me more than these c. Others on the other side will say how can we know that we love God Burning fire cannot be hidden do what you can you cannot conceal it If you really love any person there will not need many signs to discern it No you will bewray it on all occasions by looks speeches gestures thoughts and endeavours to please Or if you love things will not a covetous Man bewray his love of Money an ambitious Man his love of honour a voluptuous Man his delight in pleasures Let him conceal it if he can But it is not love but the sincerity of love that is so difficult to be found out Well then that is known partly by the degree partly by the proper effect 1. By the degree If you love God you will love him above all All things must give way to his Love Psal. 63.3 Because thy loving kindness is better than life my Lips shall praise thee You will be content to do and suffer any thing rather than displease God and lose his favour for that is your all But alas how far are we from the love of God who are so addicted to self-love and carnal desires and governed by the relishes of the Flesh and intangled in Earthly and Worldly things Can we adhere to him in time of danger and temptation 2. By the proper effect which is obedience doing his Will seeking his Glory promoting his Interest Many think it is love if they keep solemn feasts in his memory seem to be very devout at certain set times at Christmass and Easter No it is a constant respect in those that profess his name and an obedience to his commands Others think they love him If they languish after comforts No ready obedience is all Then Love hath done its work 1 Iohn 2.5 Who so keepeth his word in him verily is the love of God perfected Hereby know we that we are in him Vse 3. Direction to us in the Lords Supper Let us rouse up our selves in this duty this holy and mystical Supper which Christ departing out of the World ordained to be
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 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 Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a 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 IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
its present Estate Therefore every Man if there be not a Life after Death is bound to seek the Preservation and Continuance of this Life above all things in the World besides and to do that no Device would be dishonest or Practice amiss But all they that have ever heard of the Name of Vertue abhor this Principle as base and odious That a Man should make what shift he can though never so base and wicked to maintain and save his Life no Means used to this end are to be accounted foul for nothing is so ill as Death nothing so good as Life But if this would destroy all Honesty and Vertue then certainly we have Hopes and Fears of another Life If you will say No Vertue is a sufficient Recompence to it self at what rate soever it be purchased and maintained yet what is there to countervail all the Losses and Grievances it exposeth us unto such as the loss of Life and Limbs Vertue is a sufficient Reward to it self Spe non Re in Hope not in the Thing it self but so far as 't is the only way to everlasting Communion with God who is our exceeding great Reward or so far as the assured Hope of a better Life after Death is inseparably connexed to the constant Practice of Godliness in this Life And to do Good merely for Goodness sake without any Eye or Respect to the Reward is a Strain of Devotion contrary to that Doctrine which is taught us by Christ and his Apostles 3. With respect to Man's Comfort and Solace in his Troubles which ariseth from reflecting on our future Reward when all things go across to us here Comfort one another with these Words saith the Apostle 1 Thess. 4.18 Now what Words were those The Belief of a blessed Resurrection of those that died in or for the Lord that is by occasion of the Faith of Christ he thought that Consideration sufficient to yield Matter of Comfort or Support to them These are Consolations proper to Christians because they are sure as depending upon Christ's Word and they are congruous and sutable because their Hearts are set upon these things not upon a vain World but a blessed and glorious Estate that Christ hath offered and himself is entred into and when we get thither our Affections will be satisfied Desires granted and Hopes fulfilled So that still the Apostle's Reasoning is strong If in this Life only we have Hope in Christ we are of all Men most miserable For our Consolations which are fetched from the other World are our proper Consolations 4. With respect to the Credit and Esteem of God's Servants in the World It is neither for the Glory of God nor the Safety of his People that the most eminent Vertue and Goodness should lie under perpetual Infamy God's Servants do not only suffer hard things but their Names are cast forth as evil Now this is not for the Honour of God because it reflects upon him when the Children of Wisdom are represented as Sons of Folly in checking their Lusts venturing their Interests and renouncing their All for their Fidelity to Christ as if they did foolishly in running into such Inconveniences when they might spare themselves and sleep in a whole Skin Now it is a great Dishonour to God that his wisest and most faithful Servants should be accounted Fools and an humorous odd sort of Men that needlesly trouble themselves and others This hardneth the World in Sin and would quench and destroy all Zeal for God if there were not a time coming when the Wisdom of the World shall be seen to be the greatest Folly and that there are no such Fools as those that imploy their greatest Abilities in attaining present Pleasure Profit and Preferment but those are the wisest Adventurers who have sold all to promote the Glory of God and gain Christ who look not upon things as they appear now to the sensual and deluded World but as they will be found at the last Day when all things shall be seen in their own proper Colours Neither is it for the Safety of the Saints who though they seek nothing but the Publick Good are traduced as the Troublers of Israel and their Way condemned as factious Singularity Therefore it is a great Satisfaction that we have hopes that things shall be reviewed and that which is good be restored to its publick Honour and the Godly who prize a good Name above all earthly Interests shall have their Faith found to Praise and Honour and Glory 1 Pet. 1.7 That the Trial of your Faith being much more precious than of Gold that perisheth though it be tried with Fire might be found unto Praise and Honour and Glory at the Appearing of Iesus Christ. Vse 1. It sheweth us how much it concerneth us to be assured of the future Estate It is the Life of our Religion it bindeth our Duty upon us by the strictest Tie and doth also establish our true and proper Comfort If we may have hope of better things from Christ in another World not only in our Calamities but by our Calamities we should not have such dark and doubtful Thoughts about Eternal Blessedness but live more in the clear Foresight of it by Faith and the Foretaste of it by Hope especially should this support us in two Cases in sharp Afflictions and in Death 1. In sharp Afflictions We are apt to take scandal and offence at the Sufferings that befal us for Righteousness sake but consider not only the Promises of Christ but that our very Persecution is an Argument of our final Deliverance The opposition of ungodly and unrighteous Adversaries is to them an evident Token of Perdition but to you of Salvation and that of God Phil. 1.28 That they are wretched and obdurate People and run on to their own Destruction but that you are sincere and penitent Believers who are not drawn away from your Fidelity to Christ by any Terrors whatsoever It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an Argument to confirm the Hopes of the Gospel but a Mark and Token of your Sincerity it confirmeth your Right Well then though our Afflictions be smart and grievous let us comfort our selves with these Hopes You are not to look to present things but future not to what is applauded in the World but what Opinion Christ will have of them at the last not to what you feel now but what you shall enjoy hereafter Though all things appear with Pomp and Glory on the World's side and Terror to the Saints yet this Scene is soon withdrawn and present Time is quickly past like a Dream or piece of Phantastry and then there is an utter Inversion of things Shame is on the Wickeds side and Honour put upon the Saints and the Shame and Glory are both eternal and when they enter into everlasting Torments we enter into our Master's Joy and the Children of God that are derided and vilified in the World are then approved and justified
by Christ and it shall be plainly seen that they have chosen the better Part that have chosen the Faith and Patience and Holiness of the Saints 2. In Death This is a Comfort suted to that time When you die you may commend your Souls to Christ as Stephen Acts 7.59 Lord Iesus receive my Spirit God trusted Christ with Souls from all Eternity they were given him by way of Charge and Reward and you may trust him for he is able to make good his Trust 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 unto him against that Day If they are consecrated they may be committed And you may dismiss your Bodies to the Grave there to rest in Hope Acts 2.26 Moreover also my Flesh shall rest in Hope Acts 24.15 And have Hope towards God that there shall be a Resurrection of the Dead both of the Iust and Vnjust So Acts 26.6 7 8. And now I stand and am judged for the Hope of the Promise made of God unto our Fathers Vnto which Promise our twelve Tribes instantly serving God day and night hope to come For which Hope sake King Agrippa I am accused of the Iews Why should it be thought a thing incredible with you that God should raise the Dead Death seemeth to make void all the Promises at once but there is an Estate after Death The Dead shall rise and to Men bred up in the Church this should not seem incredible It is not incredible in it self considering the Justice and Power of God and this should not seem incredible to us since all Religion tendeth to it but rather you should entertain it as a Matter of undoubted Certainty All true Believers do look and long for and prepare for this Blessedness otherwise why should they trouble themselves about Religion which abridgeth them of present Delights and often exposeth them to great Difficulties and Sufferings But there is another Life which is happy and joyful and therefore we serve God instantly day and night Vse 2. That it concerneth us to see this blessed Estate not only by the Light of Faith but Reason Though the Light of Scripture be more sure and clear yet the Light of Nature hath its use Nature saith It may be Faith It shall be yet the Light of Nature must not be rejected 1. Because Things seen in a double Light work the more strongly upon us as our Affections are stirred more by a double Consideration than a single As Paul said of Onesimus to Philemon that he was dear to him but much more dear to him both in the Flesh and in the Lord ver 16. as being one of his Faith and one of his Family So this worketh upon our Faith when even Nature teacheth us that it is reasonable to expect such a Retribution then all vain Cavils are refuted All have not received the Light of Scripture at least with such Veneration and Reverence as they ought to do to such the Light of Nature is a preparative Inducement either to believe or to believe it more firmly Nay the Children of God have not such a steady Belief of the Life to come as they ought to have especially in time of Temptation as the time of grievous and bitter Persecution is Surely we need all the Succour and Relief which the nature of the thing will afford Evil is present and pressing and our great Hopes are to come surely then besides the Grounds of Faith we must study the Helps of Faith The Grounds of Faith are the Promises of the Gospel the Helps of Faith are such Demonstrations and Evidences as the Light of Nature will afford in the case Therefore Reason must be allowed to be an Handmaid to Faith 2. Because by this means a Temptation is turned into an Argument Men doubt of the Being of God of Providence and the future Estate because of the Afflictions of the Good and this is one means to settle you in the belief of these things It is good to observe how differently Men will reason from the same Principles for the Wicked draw another Conclusion hence either that there is no God or he hath no respect to Humane Affairs or that all things are governed by Chance or the like So elsewhere you may see what contrary and different Conclusions the Carnal and the Spiritual draw from the same Premises as David infers the immutable Certainty of God's Promises Psal. 119.89 90 91. For ever O Lord thy Word is settled in Heaven thy Faithfulness is unto all Generations Thou hast established the Earth and it abideth They continue this day according to thine Ordinance But the Scoffers said Where is the Promise of his Coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation 2 Pet. 3.4 Because the Frame of Nature had kept one constant Tenour and Course they plead for the Eternity of the World and the Falshood of the Promises but David was hereby confirmed in the belief of God's Constancy and Fidelity So from the Brevity of Life see the different Conclusions drawn from hence 1 Cor. 7.29 30. The Time is short it remaineth that both they that have VVives be as if they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not and they that use the VVorld as not abusing it On the contrary 1 Cor. 15.32 Let us eat and drink for to morrow we shall die So from the Grace of God Iude v. 4 Turning the Grace of God into Lasciviousness Compared with Rom. 6.1 Shall we continue in Sin that Grace may abound So also 2 Sam. 7.2 I dwell in an House of Cedar but the Ark of God dwelleth within Curtains Observe the Workings of David's Heart The Lord hath built me a stately House but what have I done for God But those Wretches Hag. 1.2 This People say The time is not come the time that the Lord's House should be built So 1 Sam. 3.18 It is the Lord let him do what seemeth him good Compared with 2 Kings 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer See Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools All is as the Heart is 3. Because if the perverse Carriage of Things now be not a Confirmation to your Faith it will at least be an help to your Meditation Improve the Argument as it was set forth before by your most serious Thoughts thus Surely there is a God he is wise holy just and good and would not impose Duty upon a Man but he hath Encouragements and Rewards to quicken him to the performance of it Few Christians are so firm and strong in believing but they may find it a Prop to their Faith Certainly all are so barren of