his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
the Promise of the Father When he came to Heaven he received the fulfilling of this Promise for God did not bring Christ into Heaven as we are brought into Heaven merely to rest from Labour and to enjoy the Reward of Glory but that he might sit in the Throne of Majesty and Authority to have Power to send the Spirit and gather the Church and condemn the World and to apply to all the Elect the Privileges that he had purchased for them There are Effects of Christ Crucified and there are Effects of Christ Raised and Exalted Psal. 68.18 Thou hast ascended on High thou hast led Captivity captive thou hast received Gifts for Men yea for the Rebellious also that the Lord God might dwell among them He gave Gifts when he ascended as Kings do at their Coronation The Humiliation of Christ hath its Effects in fulfilling the Curses of the Law pacifying God's Wrath and Justice the annihilation of the Right which the Devil had in Elect Sinners purchasing a right to returning to God and enjoying the Grace of Eternal Life The Exaltation of Christ hath its Effects viz. the Application of this Righteousness and to possess us of this Right When Christ was dead it was lawful for those for whom he died to return to God and enjoy his Grace but it was not possible for they were dead in Sins Therefore God raised up Christ and gave him Authority to pour out the Holy Ghost that we should seek in Grace not only the force of Satisfaction but of Regeneration that the effect of his Abasement this of his Advancement What a Comfort is this that Christ would not only die for us but rise again and pour out his Spirit that his Blood might not be without Profit 4. Here is Comfort for the Church while our Head is so highly magnified and made Lord of all he will rule all for the best certainly no Good shall be wanting to them that are his Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool There shall come a Time when the Church shall have no Enemies so far shall it be from its being overcome by its Enemies that they shall curse themselves that ever they resisted the Church 5. Our Sins shall not prejudice our Happiness seeing he sitteth at the right Hand of God the Father to be our Intercessor 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous we have a Friend at Court a Favorite in the Court of Heaven If it were not for Christ's Intercession what should we do those that know the Majesty of God their own Unworthiness the pollution of their Prayers what should they do The Spirit is our Notary here Rom. 8.26 The Spirit helpeth our Infirmities for we know not what to pray for as we ought but the Spirit is self maketh intercession for us with groanings which cannot be uttered And Christ is our Advocate in Heaven Rev. 8.3 And another Angel came and stood at the Altar having a golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne Our Prayers have an ill savour as they come from us 2. For our Instruction It teacheth us to seek Heavenly Things Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour our Lord Jesus Christ. We should imitate Christ whatever he did Corporally we must do Spiritually There is our Treasure if you are the Children of God he is your Delight There is our Head the inferiour Parts never do well when they are severed from the Head All that we expect cometh from thence and therefore a natural desire of Happiness carrieth the Saints thither SERMON VII JOHN XVII 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 WE have now ended the first Paragraph of this Chapter Christ's Prayer for himself Here he cometh to pray for others the Disciples of that Age. When Jacob was about to die he blesseth his Sons so doth Christ his Disciples Christ representeth their Case with as much vehemency as he doth his own In this Verse useth three Arguments They were acquainted with his Father's Name belonged to his Grace and were obedient to his Will Or if you will you may observe First The Persons for whom he prayeth Secondly The Reasons why he prayeth for them which are three I. What Christ had done II. What the Father himself had done III. What they had done First The Persons for whom he prayeth The Men which thou hast given me out of the World Who are these I answer the Disciples or Believers of that Age not only the eleven Apostles are intended tho chiefly But it is not to be restrained to the Apostles only 1. Because the Description is common to other Believers others were given him besides the eleven Apostles It is the usual Description of the Elect in this Chapter ver 2. That he should give eternal Life to as many as thou hast given him So ver 9. I pray for them whom thou hast given me for they are thine And ver 24. Father I will that they also whom thou hast given me be with me where I am And in other Chapters of this Gospel 2. Because Christ had made known the Name of God to more than the Apostles Many of the Jews and Samaritans had received the Faith Acts 1.15 there a hundred and twenty met together in a Church-Assembly presently after Christ's Death 3. Otherwise they had been forgotten in Christ's Prayer for afterwards he prayeth only for future Believers ver 20. Neither pray I for them only but for those that shall believe on me through their Word Mark That shall believe But tho the Apostles are not only intended yet they are chiefly intended as appeareth by that Expression Through their Word We have seen who are the Persons Now they are described to be the Men which the Father hath given me out of the World Men. To note the greatness of the Blessing tho they were frail miserable Men corrupt by Nature as others are yet by singular Mercy they are made familiar Friends of Christ and some of them Doctors of the World Which thou hast given me by way of special Charge There is a double giving to Christ by way of Reward by way of Charge These were given to him as a peculiar Charge Out of the World That is out of the whole Mass of Mankind When others were left and passed by God singled them out and gave them to Christ. I shall open the Phrase more fully in the next Clause The Points of Doctrine are these 1. Observ.
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 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 Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
shewed before I shall only now consider the last Reason which is more formally expressed For they are thine 1. Observe The Elect are so given to Christ that they are still the Father's Tho they are mine by Grant yet thou hast lost no part of thy Right and Propriety in them They are given to me by way of Oppignoration not by way of Alienation As the Father that giveth his Daughter in Marriage to another doth not lose his Fatherly Propriety she is her Husband 's and she is her Father's God hath given every Elect Soul as a Spouse to Christ and yet they remain his yea they were given to Christ that God's Right might be preserved All Men by right of Creation are his but they are especially his who are redeemed by Christ and sanctified by the Spirit because the destination and tendency of their Lives is still to the Father's Glory Others are his in Right but in the use and course of their Lives they are the Devil 's God hath lost them as it were But those that are given to Christ are not lost but his still partly because of Christ's Aim who still worketh in them to preserve the Father's Right John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Persons glorify one another John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you They are Christ's Members that the Father may be glorified in the purposes of his Grace partly in regard of the course and tendency of their Conversations John 15.8 Herein is my Father glorified that ye bear much Fruit. The Father is glorified by our fruitfulness Vse 1. It is an Engagement to Believers to walk so that God may not be ashamed to own them for his the Spirit not ashamed to dwell in them as Temples that they be not as Stables of Filth but as Temples of the Holy Ghost nor Christ ashamed to own them as his Members he will not be the Head of an Ulcerous Body nor God the Father ashamed of his Choice If ye bring forth much Fruit he is glorified he hath not made an unworthy choice But otherwise you grieve the Spirit Ephes. 4.30 You crucify Christ Heb. 6.6 you shame the Father But if you are sanctified and holy the Spirit will own you and work in you with joy 1 Pet. 4.14 The Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified By the innocency and holiness of your Lives you make it appear what manner of Spirit is in you he can own you with Glory Then Christ will not be ashamed of you Heb. 2.11 He that sanctifieth and they that are sanctified are all one for which cause he is not ashamed to call them Brethren Christ will count it no disgrace to himself to reckon you of his Kindred and Family he is not ashamed to say they are mine my Brethren my Kindred my Family my Spouse he is not ashamed of his Purchase And God the Father will not be ashamed of you Heb. 11.16 God is not ashamed to be called their God The Father will avow himself to be their Portion and they to be his that for his sake do renounce the World God will think it no dishonour to himself Vse 2. To disprove their claim 1. That only can make their claim by Creation The Lord knoweth who are his God's special Interest is founded in Grace People say he that made them shall he not save them God will not own his Creature that is disguised by Sin I know you not you are none of mine He that made them will shew them no Mercy and he that formed them will shew them no favour Isa. 27.11 No you are none of mine all his are given to Christ the Interest comes not by Nature but by Grace 2. Those that build their Hopes on Christ but do not walk as the Father's Christ never chose a Member that would not honour his Father John 15.16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth Fruit and that your Fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you Christ will not allow their Claim who do not walk worthy of his Father's Love that they may have free and confident access to him in Prayer Vse 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father they are thine his peculiar and special Portion Exod. 19.5 Ye shall be a peculiar Treasure unto me above all People The World is God's Possession but you are his Treasure A Man may have Lands that he visiteth now and then but he taketh a particular care of his Treasure God loveth them as much as a covetous Man can love his Treasure We value Men by their Riches but God valueth them by Grace 1 Pet. 2.9 Ye are a chosen Generation a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath bought them at a dear rate We were his before we were our own God had a thought of us before we had any Being and in time he made this distinction Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his People of Treasure his most precious Substance picked and chosen by Election beautified with the Righteousness of Christ distinguished from others by Grace God looketh on them as the Objects of his own Choice the Fruits of his Son's Purchase and the Workmanship of his own Spirit set apart from all others for his own Glory 2. Observe again That nothing moveth God to Mercy so much as the consideration that we are his This is Christ's own Argument for they are thine And Interest is elsewhere pleaded by the Church Isa. 64.8 9. But now O Lord thou art our Father we are the Clay and thou our Potter and we all are the Work of thy Hand Be not wroth very sore O Lord neither remember Iniquity for ever behold see we beseech thee we are all thy People When we come to God though we cannot plead Merit yet we may plead Interest As bad as we are yet we are thine our Enemies have used us at pleasure yet thou hast been pleased to enter into Covenant with us Lord wilt thou not cast one glance and eye of Favour upon thine own Children Oh it is sweet when we can come into the presence of God with this Confidence Ephes. 2.19 Now therefore ye are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God as some of his own Houshold and so sue out our Allowance A Stranger is one that cometh and his Occasions being served returneth to his own Home A Foreigner is one that dwelleth in a place but is not priviledged with
Blood in the same place where he shed the Blood of Naboth 3. The Place to which the Third Heaven The Tabernacle figured the Church the Temple Heaven In the Temple were three Partitions the Court where was the Altar of Burnt-Offerings the Holy Place where was the Table Candlestick Shew-bread and the Altar of Burnt-Incense then the Holy of Holies where the High Priest came once a Year So in that vast space which the Scriptures call Heaven there are as it were three Stories the Etherial Heaven the Starry Heaven and the Heaven of Heavens into this Christ as our High Priest is entred There was not only a change of his Presence but a translation of his Body into the High and Holy Place 4. The Witnesses the Eleven Apostles these were his choice Witnesses not the whole Company of Believers 5. Another Circumstance was his last Action a little before his Ascension Luke 24.50 He blessed his Disciples nay it is added again to put the greater Emphasis upon it Vers. 51. And while he blessed them he was parted from them and carried up into Heaven It is the fashion of good Men to die blessing Jacob and Moses when they were to take their leaves of the World they blessed the Tribes Christ before he would go would first leave his Blessing nay the last Act with which he would close up his Life was an Act of Blessing to shew that now the Curse was removed and he was going to Heaven to convey the Blessing to all the Heirs of Salvation Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities as God blessed Adam and Eve when his Work was done 6. The Manner Acts 1.9 When he had spoken these things while they beheld he was taken up and a Cloud received him out of their sight The Cloud answered to God's appearance in the Tabernacle When we look on the Clouds this was Christ's Chariot he will come again in like manner 7. In his Ascension he went to Heaven as a Conqueror he triumphed over his Enemies and gave Gifts to his Friends Ephes. 4.8 When â—e ascended up on high he led Captivity Captive and gave Gifts unto Men As glorious Conquerors lead their chief Enemies fettered in Iron Chains So Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Sudore Sanguine aliorum ut quondam Imperatores solebant There is some Difficulty about the Exposition of that place those seem too literally to interpret it that think there was some open Pomp and Shew The Papists say he went to the Limbus Patrum and took Abraham Isaac Jacob and other holy Men of the Old Testament along with him in Triumph to Heaven but then he should have taken the Devils Zanchy thinks there was some real visible Triumph visible not to all but to God Angels and Men leading the Devils through the Air. Still it seemeth too gross and to be asserted without Warrant But this must be interpreted suitably to the other Acts of his Office this Triumph must be referred to his Ascension Christ fought for Heaven and struck the last Stroke on the Cross seized on the Spoil at his Resurrection led them in Triumph at his Ascension and by his quiet sitting on the Throne his Subjects enjoy the Benefit 8. Christ's Entertainment by the Angels Some were left to comfort the Apostles Acts 1.10 While they looked stedfastly towards Heaven two Men stood by in white Apparel These two Men were two Angels in the shape of Men. When the Husband is to go a long Journey he writeth to the Wife from the next Stage whilst her Grief is fresh and running and giveth an account of his Welfare Christ dispatcheth two Messengers out of his glorious Train which Message being done they accompany him with other Angels into Heaven Dan. 7.13 I saw one like the Son of Man with the Clouds of Heaven and they brought him near before him They that is the Angels the Son of Man that is Christ as appeareth by the next Verse they wait upon him and guard him into the Presence of God Certainly if the Angels came so chearfully to proclaim his Incarnation when born What Triumph is there by that blessed Company in Heaven at his Ascension Still the Angels are in Christ's Company when he cometh to Judgment the Angels shall come with him Christ coming into the Presence of the Father is royally attended his Entrance into Heaven is glorious with glorious Applauses and Acclamations Psal. 24.11 Lift up your Heads O ye Gates and be ye lift up ye everlasting Doors and the King of Glory shall come in viz. at the coming of his Humanity so Justin Martyr Basil Euthimius But clearly there is an Allusion to the bringing the Ark into the place prepared by David for it a Figure of Christ's entrance into Heaven They applaud him as mighty in Battel as newly returned from the Spoils of his Enemies The Entrance of a victorious and triumphant Captain is there described and so it is proper to Christ. Once more the blessed Saints have the like Applause Isaiah describes it Isa. 63.1 2 3. Who is this that cometh from Edom with dyed Garments from Bozrah this that is glorious in his Apparel travelling in the greatness of his Strength I that speak Righteousness mighty to save Wherefore art thou red in thine Apparel and thy Garments like him that treadeth in the Wine-fat I have troden the Wine-press alone and of the People there was none with me c. There is a Dialogue as before to express the Saint's Acclamations to Christ The Church is brought in there wondring at Christ's glorious Triumph over all his Enemies as returning victorious from some bloody Fight like a great Commander in goodly rich Robes besprinkled with the Blood of his Enemies 9. The last thing is his Welcome from God Psal. 2.8 I will give thee the Heathen for thine Inheritance c. Psal. 110.1 The Lord said unto my Lord Sit thou at my right-Right-hand until I make thine Enemies thy Footstool compared with Mat. 22.44 In the day of his Inauguration God will say Welcome Son Sit at my Right-hand all the Kingdoms of the Earth are thine Christ doth not only enter as a Conqueror but as a Favourite Son thy Work is well done sit at my Right-hand that is God's first Word to him and then Ask what thou wilt it is thine It is a fashion among great Princes when they would shew great Affection or extraordinary liking to any they bid them ask what they would as Herod to Herodias's Daughter Mat. 14.6 7. When Herod 's Birth-day was kept the Daughter of Herodias danced before them and pleased Herod Whereupon he promised with an Oath to give her whatsoever she would ask And Ahasuerus to Esther Esth. 5.3 What wilt thou Queen Esther and what is thy Request
Bargain that Christ made for his Father was only an Interest in Souls 2. By way of Charge This again is only proper and peculiar to the Elect they were given to Christ by way of Charge to be redeemed justified sanctified glorified given not by way of Alienation but Oppignoration laid at pledg in his Hands so that none of them can miscarry I shall name some places to prove this way of giving John 6.37 38 39. All that the Father giveth me shall come to me c. Where you see they shall surely and infallibly be brought to Grace and as infalliby be conducted to Glory and when they come they cannot miscarry This is the Father's Will that hath sent me that of all that he hath given me I should lose nothing Christ hath received a Charge he is to look to all God's Flock not to lose a Leg or a piece of an Ear. So John 10.28 29. I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hands My Father which gave them me is greater than all and no Man shall pluck them out of my Father's Hands Where see Christ's Power and Faithfulness is engaged by the Father's Gift for the Preservation of the Saints So that we see what it is to be given to Christ to become his Reward his Charge III. A third Question yet remaineth Why is it mentioned here The Phrase as I said is often used in many Verses of this Chapter but the Repetition is not needless it is not an empty Tautology but repeated for the more ample Consolation and Instruction of the Apostles that in the midst of their Troubles they might look upon themselves as given to Christ and so the more interested in a sure Preservation for God is bound to make good his Grant and Christ his Trust. Christ pleadeth his own Faithfulness Vers. 12. While I was with them in the World I kept them in thy Name those which thou gavest me I have kept He made good his Trust and therefore now pleadeth with the Father that he would make good his Grant I am no more in the World do thou keep them and he useth the same Argument those which thou hast given me that swayed with him to keep them and he knew the Father would take care of them for the same Reason Well now having laid this Foundation let me Observe That this is a Ground of solid Consolation and Establishment to the Elect that they are by the Grant of God the Father given and committed to God the Son as his Purchase and Charge The Point is genuine for this giving is by way of Gift and Charge and this giving is proper to the Elect as we have proved and it is here urged as a ground of Establishment and Consolation Christ expresseth the Elect by such a Character Those which thou hast given me not only to specify the Persons but to declare the ground of Audience keep them because they are those which thou hast given me Therefore in following of it I shall use this method I. I shall more largely explain the Manner of God's Grant and Donation to Christ. II. I shall shew you how it is a Ground of Establishment and Consolation III. I shall enforce all by Application 1. To open the Nature of the Grant let us again resume the Distinction of giving by way of Reward and Charge These two answer to one another as Work and Wages Christ taketh upon himself a Charge of Souls and all his Reward is that he may have an Interest in them Let us begin with the Charge the Work first and then the Wages 1. They are given to him by way of Charge What his Charge was will be opened by considering What the Father proposed concerning the Elect and how the Son undertook it 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Words which it is not lawful for a Man to utter Those secret ways of Discourse and Communication between the Father and the Son are to be adored with Reverence and deep Silence were it not that the Spirit of God hath put them into such Forms as are suitable to the Transactions and Intercourse which pass between Man and Man It is usual in Scripture to put the Passages which concern God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then I said Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice should be no loser you must take a Body and die for them and afterwards you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them doth miscarry for I will take an account from you of them It were easy to prove all these things out of Scripture to wit That there are a certain definite Number whom God chuseth to be Vessels of Mercy 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated and sealed none can add to it nor detract or take away any one Person And that Christ received a Command to lay down his Life for them and for them only John 10.15 I lay down my Life for my Sheep And Vers. 18. This Commandment have I received of my Father The Description is a Limitation it is for his Sheep God would have none of Christ's Blood to run waste That he is to do this that the Honour of Justice may be salved and so Mercy have the freer course Rom. 3.25 26. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say his Righteousness that he may be just and the Justifier of him which believeth in Jesus The Son was not only to use Intreaty but to make Satisfaction not that God by any Necessity of Nature required it the exercise of Justice is free and falleth under no Laws but it was most convenient to preserve a due sense and apprehension of the Godhead That Christ was to see them converted it was the
the Ways of God are in Fashion many pretend for him and so Religion is turned into a Fashion and empty Pretence Salvian observeth That the Church like a River loseth in depth what it gaineth in breadth as a Woman that hath born many Children is with every Birth the weaker as a large Body is less active Carnal Men coming under a Profession of Religion weaken the Power of it 8. Observe When Professors grow worldly this awakeneth the World's Rage and God's Rod. The Men of the World take Mammon for their God and the Conveniencies of this Life for their Portion Now when the Children of God put in for a share and are all for worldly Hopes and worldly Interests it stirreth up their sleepy Enmity they cannot endure to be discountenanced Luke 16.8 The Children of this World are in their Generation wiser than the Children of Light This is their Generation and Sphere as a People take it ill to be beaten and foiled in their own Land They are active to recover their Interest and are full of watchful Malice God is very jealous of Mammon and when the World gets into the Church God's Rod whippeth it out again By the World God will shew us the Vanity of our aspiring Projects When Vessels grow musty they are not fit for use I find the Spirit of the World breathing in most Christians who are proling for worldly Greatness as if they served the God of this World Some transform their Christian Hopes into a worldly Hope and look for a sudden coming of Christ in carnal Pomp and dream of Greatness and Dominion I shall say no more but that it is a Doctrine fit for a worldly Age. The Disciples had such a Dream and Christ cureth it by those Threatnings Mat. 24. But because that was not a sufficient Cure but after Christ's Resurrection they ask Acts 1.6 Lord wilt thou at this time restore the Kingdom unto Israel Therefore there were many Persecutions in the Primitive Times If ever God should send a Scourge Men would complain of their affecting worldly Greatness and aspiring to raise their Families II. When Sufferings come do not think them strange 1 John 3.13 Marvel not my Brethren if the World hate you Wonder is for things unusual we do not wonder at the darkness of the Night as we do at the darkness of an Eclipse Therefore if any thing were a Marvel this were that ever it should be otherwise that you ever see the Church of God to have any Ease and Peace We may stand wondring at the bounty of God that we have so much Peace as we have The Church must have a time of learning and training up and must be in the School of Afflictions and Persecutions 1 Pet. 4.12 13. Beloved think it not strange concerning the fiery Trial which is to try you as though some strange thing happened unto you But rejoice in as much as ye are partakers of Christ's Sufferings Alas why should it now seem strange Christ had foretold it the constant Experience of the Church ratifies it The Disposition of the World is the same Satan never did nor ever will turn Christian and the World will never leave its old Wont Why should we wonder at these things When Ministers are put to Hardships it may be their Revenues straitned scanted why should we think it strange The Apostles had not so much Paul was put to a hard shift for his living to make Tents Obadiah fed the Prophets by fifty and fifty in a Cave with Bread and Water Your Means are short and straitned by the malice of Men the Apostles had no standing Revenues and were put to hard shifts for a livelihood Therefore do not think it strange it is the bounty of God that it is no worse Vse 2. Of Caution 1. Before you chuse any way do not judg of things by the World's Hatred or Applause Why I have given them thy Word therefore the World hateth them A Philosopher could say Nunquam tam bene agitur cum rebus humanis ut meliora placeant pluribus It was never so well with the World that the best things could please the most therefore the World may appear against the Ways of God Be not swayed by their Opinion in taking up the course of thy Profession 2. If thou art convinced do not defer Profession till the Times are more quiet This is the deceit of Mens Hearts alas when will the Ways of God be exempted from Persecution you may expect it a long time Will Satan ever be at an Agreement with God Do you ever think to hear of a Jesus without a Cross As the Husbandman stands expecting till the River be drawn dry and still it runs with a constant stream so you may expect till the Times be more quiet and the Ways of God exempted from trouble but the Children of God must constantly expect trouble in the World The Devil hath a potent and powerful Faction in the World 3. If thou dost profess the Ways of God take heed of giving Christ a short allowance but first sit down and count the Charges come what will come here I will stick Luke 14.26 27. If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple And whosoever doth not bear his Cross and come after me cannot be my Disciple For which of you intending to build a Tower sitteth not down first and counteth the Cost whether he have sufficient to finish it c. Thus should you resolve upon sufficient Evidence and Demonstration When a Man hath set apart such a Sum of Mony for Building he spends willingly and freely while that lasts but after that is gone every Penny goes from him with grudging So sit down and count the Charges and give Christ a large Allowance 4. If thou dost profess do not allay the World's Hatred by any Carnal Means by abating one jot of your Zeal or by any fond Compliance for Honour or Dishonour for Esteem or Disesteem put it into the Hands of God Prov. 16.7 When a Man's Ways please the Lord he maketh his Enemies to be at peace with him as he made Jacob find favour with Esau the three Children in Babylon in the Eyes of the Prince God hath the Key of every Man's Heart and Respect we must not break open the Door by carnal Compliance God hath a Golden Key and he can open it you must not force Conscience that your Interest may be favoured 5. When you are actually burdened with the World's hatred in the Course of your Profession be not dismayed When ever this is thy Case thou art an Object of Christ's Prayers When Christ was to go to Heaven he remembers all that are hated for his sake Christ maketh the World's Hatred an Argument and we may conceive thence a ground of Hope it is a singular Consolation a sign you belong to God and
sat down under a Juniper Tree and be requested for himself that be might die and said It is enough now O Lord take away my Life for I am not better than my Fathers 3. From the peevishness of fond and doting Love 2 Sam. 18.33 O my Son Absalom my Son my Son Absalom would God I had died for thee O Absalom my Son my Son As the Wives of the Barbarians that burn themselves to attend the Ghosts of their dead Husbands 4. From Distrust and Despair the Evil is too hard for them they are at their Wits end Job 7.15 My Soul chuseth strangling and Death rather than Life In all these Cases it is but a shameful Retreat from the conflict and burden of the present Life from carnal Irksomeness under the labours and burdens of the present Life or a distrust of God's Help There may be Murder in a rash Wish if it proceed from a vexed Heart These are but froward Thoughts not a sanctified Resolution 3. Such desires of Death and Dissolution as are lawful and must be cherished come from a good ground A Heart deadned to the World they are crucified to it their Hearts are mortified set on things above Col. 3.1 Some competent Assurance Rom. 8.23 We groan waiting for the Adoption viz. the Redemption of our Body They have tasted the Clusters of Canaan as Simeon Luke 2.28 29. Lord now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation the Eyes of his Faith as well as of his Body Now Lord I do but wait for my departure hence as a Merchant-man richly laden desires to be at his Port. 4. You must look to the End Men have a blind Notion of Heaven they expect a Carnal Heaven as the Jews looked for a Carnal Messiah to enjoy a Turkish Paradise full of Ease and Pleasure The People of God desire Heaven to have a perfect Union and Communion with him whom their Souls love Phil. 1.23 I desire to depart and be with Christ. Phil. 3.20 Our Conversation is in Heaven whence we look for a Saviour they long to see him to be where he is Heart and Head should be together And so also to be freed from Sin Bâ—om 7.24 O wretched Man that I am who shall deliver me from this Body of Death They would be in Heaven that they may sin no more Men look upon Heaven as a kind of Reserve if the World do not hold We should desire Heaven not to be freed from Trouble but to be freed from Sin and to be with Christ there must be an holy desire of a better Life 5. The manner must be regarded it must be with Submission Phil. 1.24 Nevertheless to abide in the Flesh is more needful for you otherwise we encroach upon God's Right and would deprive him of a Servant without his leave A Christian will die and live as the Lord will while others want submission to live in trouble he is satisfied or to die if he be not in trouble if it be the Lord's Pleasure a Believer is satisfied with long Life Psal. 91.16 he is willing to live and die as God liketh he will wait till his change comes when God will give him a discharge by his own immediate Hand or by Enemies Gratias agiâ—â—â— quòd à molestis Domiesis liberaâ—ur God knoweth how to chuse the fittest time otherwise we know not what we ask 3. Obs. That a Spiritual Victory over Evil is to be preserved before a total Exemption from it Christ doth not pray for an absolute immunity and deliverance but a preservation from the Evil of the World Christ prayeth thus and so he teacheth us to pray Mat. 6.13 Lead us not into Temptation but deliver us from Evil. When we say Lead us not into Temptation he doth not mean that we should pray foâ—â—n absolute exemption from Temptation that is the Lot of all the Saints but that we may not fall under the weight of a Temptation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is explained that he would not as a Judg by a Spiritual Excommunication put us into the Hands of Satan to be crushed by him as it is explained in the next Verse But deliver us from Evil. Vse 1. It teacheth us how to pray to God Our Prayers should be to be delivered not from the World so much as from the Evil of the World from Sins rather than Afflictions The Saints seek Grace rather than Deliverance in their Afflictions Direction as well as Protection that they may do nothing unseemly while they suffer Psal. 141.3 4. Set a match O Lord before my Mouth keep the Dear of my Lips Incline not my Heart to any evil thing to practise wicked Works with them that work iniquity and let me not eat of their Dainties And they desire Improvement rather than a Discharge for the Saints do not conceive Prayers out of Interest but from a principle of the new Nature to a gracious Eye Sustentation under the Cross is better than absolute Deliverance the Deliverance is a common Mercy the Sustentation is a special Mercy Carnal Men may be without Affliction but Carnal Men have no experience of Grace and bare Deliverance is no sign of special Love but Improvement is My Grace is sufficient for thee It is Divinity preached from Heaven makes the Saints to rejoice in Infirmities Paul before was earnest to be freed from the trouble Vse 2. How to wait and hope for the Blessings of Christ's Purchase Absolute Immunity is not to be looked for but Victory and Conservation 2 Tim. 4.18 The Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom A Christian placeth his Hope chiefly on that Paul could not look for such a deliverance again from the Lion but from an unworthy Carriage The Blessings which Christ hath obtained of his Father are rather Spiritual and Celestial than Temporal therefore he is more sollicitous to free us from Sin than from Trouble Mat. 1.21 Thâ—â— shalt call his Name Jesus for he shall save his People from their Sins not from their Troubles their Sorrows but their Sins We would be delivered from Sickness Trouble Danger but Christ is a Spiritual Saviour the great Deliverance is to be freed from Sin Vse 3. To teach us to suffer with Patience Let us endure the Evil of Punishment that we may escape the Evil of Sin Moral Evil is worse than Natural it is better to be miserable than to be sinful Of all Evil Sin is the greatest to be Carnal a Swearer a Drunkard an unclean Person this is a greater Evil than Poverty Sickness Blindness Lameness this doth not separate from God 4. Obs. The Danger of the Worldly Estate It appears in two things First The multiplicity of Snares The whole World is full of Snares and we can walk no where but we are like to be defiled It is a Vale of Tears and a Place of Snares and therefore a Vale of Tears because a
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
that his Labour may answer his great Work and Trust and his Rest may not infringe his Labour but help it Our first Care should be of Labour for Man in this World is born to labour Here is not the Place of his Rest and Recompence but of his Exercise and Tryal Rest is but for Labour therefore doth he rest that he may be refreshed for his Labour Six dayes are given in the Law to labour but One to rest and that Rest is not Carnal but Holy and to be improved for our main Duties Adam in Innocency was not made for Idleness Moses telleth us That God put him into the Garden to dress it That Happiness we partook of then was consistent enough with our Work He that looketh upon the Beauty of the Sun may easily collect that God lighted not such a bright Torch for Man to sleep by or to pass over his dayes in Ease and Idleness The Law that was given Man to labour remained after Sin yea Sin brought Grievousness and Burthen to it So what was a Law before is turned into a Punishment now For God told Adam That in the Sweat of his Brow he should eat his Bread In the whole course of Nature nothing is idle the Sun and Stars do perpetually move and roll up and down the Earth bringeth forth Fruit the Seas have their Ebbings and Flowings and the Rivers their Courses the Angels are described with Wings as ready to fulfill God's Commandment and run to do his Pleasure 'T were an unworthy thing among so many Examples and Patterns of Diligence for Man alone to be idle In the least Creatures God hath taught us as by the Ant or Pismire Prov. 6.6 Go to the Ant thou Sluggard Now as all Men must labour so chiefly a Christian. The Scripture compareth our Life to a Journey which is a constant Motion till it be accomplished to Threshing which is the painfullest Part of Husbandry yea to a Warfare when the Enemy is at Hand ready to fight We are alwayes to Watch and Pray If our Enemy did not alarum us yet our Master will call us to an Account for what we have done And consider the danger of Negligence It befalleth to the Idle and Negligent as those that came after the Camp in the Wilderness Amaleck smote the Weak and the Feeble in the Rear Yea God himself will be angry with us The idle and sloathful Servant is cast into utter Darkness the Foolish Virgins are shut out If God by his Prophets curseth them whom he imployeth to execute his Judgments Cursed is he that doth the Work of the Lord negligently what will become of them that are negligent in working out their own Salvation Horses grow resty if they be not used and impatient of a Burden So all goes to wrack in the Soul if we are idle We should profit when we look on the Field of the Sluggard Prov. 23.30 31 34. So will my Soul be if I let it alone Oh then shake off your Sloath be not alwayes resolving never beginning the Heavenly Course Nothing can be gotten nothing kept nothing to be enjoyed without Industry The Saints in Heaven are not idle but are alwayes lauding and praising and glorifying of God for evermore SERMON XVII MATTH XXV v. 30. And cast ye the unprofitable Servant into utter Darkness there shall be weeping and gnashing of Teeth IN these words is the positive Part of the Sentence the Master doth not only take away the Talent but condemneth him to Eternal Torments In them take notice 1. Of the Reason of the Punishment and then 2. The Punishment it self 1. The Reason of the Punishment is represented in the Notion and Character by which the Party sentenced is expressed The unprofitable Servant The word Vnprofitable is sometimes used in a larger and sometimes in a stricter Sense In a larger Sense 't is used for him that deserveth no Reward so 't is said Luk. 17.10 We are unprofitable Servants Sometimes more strictly and properly for the Idle and the Negligent for them that do not their Duty and make no Improvement of their Gifts So 't is taken here and in many other Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast ye the unprofitable Servant 2. The Punishment its self is represented by two Notions First 'T is dismal Cast him into utter Darkness Secondly 'T is doleful There shall be weeping and gnashing of Teeth 1. Dismal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 'T is Doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes Hell is expressed by one of these Notions as Matth. 13.42 He will cast the Tares into a Furnace of Fire there shall be weeping and gnashing of Teeth So Matth. 24.51 He shall cut him asunder and appoint him his Portion with Hypocrites where shall be weeping and gnashing of Teeth 'T is notable that is the Punishment of the Luxurious Servant that did eat and drink with the Drunken and beat his Fellow-Servants and here the Vnprofitable Servant is threatned with the same though he was not riotous but negligent Sometimes by both together as Matth. 8.11 12. The Children of the Kingdom shall be cast into utter Darkness there shall be weeping and gnashing of Teeth And Matth. 22.13 Take him away and cast him into utter Darkness there shall be weeping and gnashing of Teeth Now let us First consider the Punishment as 't is dismal Cast him into utter Darkness There are two Terms to be explained Darkness and Vtter Darkness 1. Darkness Heaven is set forth by Light and Hell by Darkness The Inheritance of the Saints is called an Inheritance in Light Col. 1.12 because that is an Estate full of Knowledge for there we see God face to face 1 Cor. 13.12 an Estate full of Joy and Comfort Psal. 16.11 an Estate full of Brightness and Glory Dan. 12.3 They shall shine as the Brightness of the Firmament and as the Stars for ever and ever Matth. 13.43 The Righteous shall shine as the Sun in the Kingdom of Heaven How base soever the Children of God appear in this World in the World to come they shall be wonderful Glorious Now the opposite State of this is set forth by Darkness as the fallen Angels are said to be held in Chains of Darkness 2 Pet. 2.4 or as Jude hath it in Chains under Darkness Jude 6. Hell is compared to a Prison or Dungeon 1 Pet. 3.19 So Christ speaketh of Hell as the Prison wherein damned Spirits are held in a wretched and comfortless Estate in a State most remote from Joy and Blessedness 2. 'T is called utter Darkness either because their Prisons or Dungeons were out of the City as appeareth Act. 12.10 or because they shall be shut from the Feast or Rooms of Entertainment Their Feasts were usually kept by Night Suppers and not Dinners and then celebrated with a great many Lamps and Candles or Torches Now those that were not only shut out from those Rooms of Entertainment but cast into Dungeons were left in a comfortless Condition That 't
have done how to preserve Peace as well as Truth Certainly we that have one Father are born of one Mother acknowledg one Elder Brother even Christ by whom we are adopted hope for one Patrimony we should be more careful to keep the Vnity of the Spirit in the Bond of Peace We have a great many Contentions now for one holy Contention Heb. 10.24 Let us consider one another to provoke to Love and to good Works What Arguments shall I use The danger of the Papists on one hand of Sects on the other Of Papists If ever the Beast were likely to recover of his Wounds now it is Our Divisions make us first a Laughing-Stock to the Enemy and then a Prey first we are had in contempt then they use violence And it may be just with God to suffer it when Piety decreaseth Charity is exiled and Bitterness Partialities Strife Suspicions are only left to reign and flourish Certainly if once a Peace were setled in the Reformed Churches the Prophecies concerning Antichrist would soon be accomplished those Relicts of God's Election which do as yet remain in Spiritual Babylon would soon come out from amongst them who are now scandalized at our Divisions As when a Boat is to take in Passengers when all the Passengers are in the Boat they lanch out and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church and would soon break the Cords wherewith they are now held Truth would have a greater Power Acts 4.32 33. And the multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus and Grace was upon them all As to Sects on the other side Libertines daily increase by means of the Divisions amongst them that fear God and grow formidable in the variety of their Combinations and Endeavours Jude 11. Wo unto them for they 〈◊〉 gone in the way of Cain and run greedily after the Error of Baalam for Reward and perished in the gain-saying of Core There would be an end of this Itch if all that fear God would join together as one Man in the defence of the Gospel Alas we have striven long enough hindred the common Salvation long enough Scandals enough have been given it is high time to renounce all Fruits of Revenge and Ambition and think of Peace and Unity But you will say What would you have us to do I Answer Something with God something as to Men. Something with God Pray and Mourn lay to Heart the Divisions that are among God's People I speak for Sion's sake we should be very earnest with God for Sion Isa. 62.1 For Sion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth A great House is smitten with Breaches and a little House with Clefts not only Kingdoms but particular Families are destroyed when the Members of them are divided in Opinions and Affections Psal. 122.6 Pray for the Peace of Jerusalem they shall prosper that love thee Let this be your constant Request to God be not acted with a private factious Spirit Something is to be done with Men. I do not speak now how to keep Peace it is past that but how to restore it now it is lost What shall we do The Apostle telleth you Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto ye have already attained let us walk by the same Rule let us mind the same Thing There is no Remedy now left but brotherly-forbearance towards those that hold the Foundation It were to be wished that we could agree not only in Fundamentals but in all other the Accessaries of Christian Doctrine But this cannot be hoped for What then shall the Rent go further and further without any Remedy No let therefore all Parties that in the judgment of a regular Charity may be presumed to have owned Christ walk together as far as they have attained And how is that I can only propound my Wishes and Desires let them reserving their private Differences to themselves come under some common Rule or solemn Acknowledgment of the Foundations of Religion What if there were a Form drawn up to that purpose to which both should stand I think to state Fundamentals is a Matter of great difficulty God would make us cautious of every Truth therefore the Canon of the Scripture is very large But there are some things propounded in the Scriptures as absolutely necessary without which Salvation cannot be had If we were mutually engaged to the Profession of these patiently bearing with one another in other things undecided mutually abstaining from Magisterial Decisions and Enforcements and obtruding Opinions upon one another by Violence and all rash Condemnations castings out of Christ limiting Religion to our own Party saying Here is Christ and there is Christ as if Christ were divided commending one another's Prosperity to God by mutual Prayers this were a healing Course Let us perform all mutual Offices of Love and Spiritual Counsel to one another strengthning one another in solid Piety holding forth light in the lesser Differences with all modesty and candor and in Civil Matters standing as one Man against the common Enemy and using Endeavours to promote the Kingdom of Christ without any Reflections on our private Honour Profit and Interests If this were once done I doubt not but the Fog would vanish and we should find our selves nearer to one another than we do imagine I am not altogether out of hope that this will be done because of the Promises It is done already in the Kingdom of Poland between the Lutherans and the Calvinists Vse 3. To perswade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work Christ prayeth here for the Apostles that they may be One How should we agree together in pressing Duty reprehending Sin This would be an effectual and potent Means not only to the Peace of the Church but Success of the Gospel Schism in the Church of Corinth arose from the Emulation of Ministers among themselves one striving to excel the other in Eloquence and Favour among the People and contemning Paul and others that followed the simplicity of the Gospel So the Apostle noteth it elsewhere Phil. 1.15 Some preach Christ out of Envy and Strife and some also of Good-will It is usual that one carpeth at another's Gifts one standing in the way of another's Honour and Profit like Men in a Boat justling at one another till the Boat it self be sunk One faileth and yieldeth to the Promises and Threatnings
answerably to it Dependance should beget Observance Phil. 2.10 13. Work out your Salvation with fear and trembling for it is God that worketh in you to will and to do according to his good pleasure When we do not thrive under his Custody it is scandalous God will takeaway the Hedg let the Boar of the Forest come in and eat them down Vse 2. To press the Children of God to two Duties Dependance Confidence 1. Dependance 1 Chron. 20.12 We have no might against this great Company neither know we what to do but our Eyes are up to thee We must profess that we do not stand by our own strength but are as a Staff in the Hand of a Man or a Child in the Hand of the Father Psal. 70.5 I am poor and needy make haste unto me O God thou art my Help and my Deliverer make no tarrying O my God God is honoured when we acknowledg him for our Guardian 2. Confidence that he will preserve us in that Grace to which he hath called us in Christ. There will be shakings and wandrings as a Tree fastned at the Root is driven to and fro with violent Blasts There may be an interruption of the Acts of Grace as a Man in a swoon or as stunn'd by a great Blow but he is alive so there may be particular Falls but we shall not fall constantly readily easily As in a Land-flood the Meadows may be overflown but the Marshes are drowned every Tide Preservation from damning Sins is sure and certain Christ hath asked it God is able to keep us Happy are they that have an Interest in Christ's Prayers and that have God for a Guardian therefore wait upon God with Hope in the midst of Temptations 6. I observe from the last words the Evil from the evil One or evil Thing it lieth indifferently 1. From the Evil One. Observe Satan hath a great hand in the Evils that befal us in the World both Afflictions and Sin He instigateth our Enemies and inflameth our Lusts. 1. He instigateth our Enemies Christ said Luke 22.53 This is your Hour and the Power of Darkness Rev. 12.12 The Devil is come down unto you having great wrath because he knoweth that he hath but a short time If you could behold with bodily Eyes this evil Spirit hanging on the Ears of the great Men of the World and of the common People to animate them against the Saints you would more admire the Work of God that you do subsist 2. He inflameth our Sins and Lusts. 1 Cor. 7.3 Lest Satan tempt you for your Incontinency The Sin is ours but Satan joins with it and makes it more violent As in Storms and Tempests when Matter is prepared the Devil maketh them more formidable Vse 1. Let Persecutors take heed the Devil is near and they are guided by him tho they see him not Rev. 16.14 They are the Spirits of Devils working Miracles which go forth to the Kings of the Earth 2. Here is Advice to the People of God 1. To beware of Sins that you gratify not Satan with the displeasure of God Do you think Peter would ever have given such Advice to Christ as he did if he knew Satan had been in it Would carnal Men ever lie if they knew the Devil filled their Hearts Acts 5.3 Why hath Satan filled thine Heart to lie to the Holy Ghost Would Men sin so freely if they knew the Hand of Satan was in all And if the Lord should give you over to his Power if he should give Satan charge over you how far might he hurry and carry you 2. Let this teach you dependance upon God so much the more Ephes. 6.12 For we wrestle not against Flesh and Blood but against Principalities against Powers against the Rulers of the Darkness of this World against spiritual Wickedness in high Places We have to do with the Devil as well as Men and therefore have need to look up to God And this is thy Comfort O Christian that God is stronger than Satan 2. From the evil Thing that is the evil of Persecution keep them from being destroyed till they have accomplished their Ministry Observe God keepeth his Saints temporally till their Work is ended by a Special Providence He delivers them from Diseases and from the fury of Men as long as he hath any Service for them in the World Therefore when ever you have escaped any visible and sensible Danger when you are come out of a terrible Disease or kept from the Fury of Men improve it accordingly it is for Service But rather it may be understood of the Evil of Sin keep them from the Evil. And so the note is That Sin is the greatest Evil. Christ doth not say keep them from Trouble No let them ride out the Storm but keep them from the Evil of Sin SERMON XXV JOHN XVII 16 They are not of the World even as I am not of the World IN this Verse Christ repeateth the Argument used in the 14 th Verse This Repetition is not idle and of no use it is Christ that speaketh The Reason of the Repitition may be conceived either with respect to the Disciples the Persons for whom and in whose hearing he prayed and so it is to inculcate their Duty Or with respect to God the Person to whom he prayed and so he urgeth their Danger For in the 14 th Verse he shewed this was the Cause why the World hated them now he maketh it the Reason why he prayeth for them that they may be kept Keep them from the Evil They are not of the World even as I am not of the World 1. In the general Observe That Repetitions of the same Point are sometimes necessary Phil. 3.1 To write the same things to you to me it is not grievous but for you it is safe Repetition of the same things is tedious and irksome to Nature but profitable to Grace It is tedious to Nature partly out of an itch of Novelty Most Men have but an adulterous love to Truth they love it while it is new and fresh there is a satiety that groweth by acquaintedness the Israelites grew weary of Manna tho Angels Food Partly out of the impatiency of Guilt Sores cannot endure to be rubbed again and again frequency of Reproof and Admonition is like the rubbing of a Sore grievous to a galled Conscience John 21.17 Peter was grieved that he should say to him the third time Lovest thou me as reviving his Apostacy bringing to remembrance his three-fold denying of Christ questioning his Fidelity Sinners do not love to be suspected or urged much it reviveth Guilt and maketh it fly in the Face of Conscience none are weary but they that cannot endure to be remembred of their Duty But it is profitable to Grace First To cure Weakness Secondly To further Duties First To cure Weakness Our Knowledg is little our Affections changeable our Memories weak our Attention slight 1. Our Knowledg is little narrow-mouth'd Vessels
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers But with the precious blood of Christ as of a lamb without blemish and without spot If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
reward the obedient with everlasting Blessedness Though we merit nothing of him you cannot say you work for nothing he is very ready to manifest his approbation of the obedient Mat. 25.23 Well done good and faithful servant It is a delightful thing to him to speak good of his Servants and that before all the World Vse 1. We learn hence whom we should chuse for our Master or to whom we should stand in the relation of Servants 1. Consider Gods unquestionable Title that will awe the Soul You are Servants of God by Obligation before you are Servants of God by Consent you are His by Creation before you are by Contract Our self-obligation is necessary the more to enliven the sense of our Duty and make it more explicite and active upon our hearts and more acceptable to God God will make the wicked see he hath a right to punish them without asking their consent but he will not reward you without your consent unless you willingly give up your selves to serve him and obey him Christ forceth not men to good against their wills but the effect of his victorious Grace is to make you willing to bring you to yield up your selves to obey him Psal. 110.3 Thy people shall be willing in the day of thy power 2. Consider the necessity of Obedience Our service is not abrogated by Grace but changed His servants ye are to whom ye obey we are redeemed that we may obey Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our lives We are pardoned that we may obey Psal. 130.4 There is forgiveness with thee that thou mayest be feared We are renewed and sanctified that we may obey 1 Pet. 1.2 Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience And when once we are brought into this blessed estate and are in Covenant with Christ to depend upon him and obey him then all the subsequent Priviledges are dispensed according to our obedience as the further supply of the Spirit Acts 5.32 Whom God hath given to them that obey him and eternal Life Heb. 5.9 And being made perfect he became the Author of eternal life to all them that obey him all the effects of Gods internal and external Government all the intervening Communion with God that we have in the World Joh. 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 unto him that is he will inlighten him with the knowledge of his Salvation quicken him by the saving operations of his Grace and lift up the light of his Countenance upon him give them peace of Conscience Mat. 11.29 Take my yoke on you and learn of me for I am meek and lowly in heart and ye shall find rest for your souls a sanctified use of such good things as he seeth meet for them Isa. 1.19 If ye be willing and obedient ye shall eat the good of the land It is his obedient Servants that Christ is so tender of and willing so to cherish and to give to them the effects of his illuminating quickening comforting Grace and of his fatherly Providence 3. Consider much what it is wherein you should obey him or study to know his Will Eph. 5.17 Be not unwise but understanding what the will of the Lord is Rom. 12.2 Be not conformed to this world but be ye transformed in the renewing of your minds that you may prove what is that good and acceptable and perfect will of God Doubtfulness of our Duty doth exceedingly weaken our care of obedience so it doth also our detestation and resistance of sin when you are sure a thing is sin you will be more shy of medling with it and when you are sure it is a Duty Temptations will less draw you from it for it will strike you with horrour in the hour of Temptation What! shall I disobey God by venturing to do that which he hath forbidden or omitting to do that which he hath expresly commanded When our Duty is once made matter of Controversie you shall always find people less serious in it therefore it is the Lords mercy that most of the necessary things are unquestionable and out of debate otherwise sin would be more commonly committed and with less regret of Conscience Therefore it concerneth you to understand what is Duty or what is Sin that want of Light may not disable nor enfeeble your Practice and abate your Zeal for such things as God hath commanded or against such things as God hath forbidden 4. To continue your Resolution of obeying God you should often consider of two things what is past and what is to come First What is past the fruit of serving Sin and obeying God The fruit of serving sin Alas we cannot look back without shame and blushing Rom. 6.21 What fruit have you of those things whereof you are now ashamed The object of shame is either Folly or Filthiness now your eyes are opened by Grace you see both in that former course of Disobedience wherein you wandred from God But what fruit had ye then It filled you with the bondage of anguish and fear that you could not have one comfortable thought of God and alas what was all the vanishing pleasures of sin to this trouble and anxiousness of mind And you that have tasted of these bitter waters will you try once again What an evil and bitter thing it is to forsake God and walk in the way of your own hearts Jer. 2.19 They that have smarted before are wont to be more cautious afterwards a Child that hath been bitten by a snappish Curr will not easily venture his fingers again They reasoned Joshua 22.17 Is the iniquity of Pear too little for us from which we are not cleansed until this day Will you again fly from the face of God and grow shy of him Sin is another thing in the review than it was in the committing do not lay open your old wounds and make Conscience bleed afresh But do not only remember the fruits of your Disobedience but your experiences of Obedience also in the tastes of Gods Love the Deliverances and Blessings vouchsafed to you as David Psal. 119.56 This I had because I kept thy precepts this Comfort this Peace or serenity of Conscience this Protection this Deliverance and why should we grow weary of God What iniquity have we found in him Micah 6.3 Wherein have I wearied you Secondly For what is to come what will be the fruit of Sin or Obedience Of sin unto death of obedience unto righteousness Sin in it self deserveth Damnation and Hell is not a matter to be jested with for this many are now in flames and will you take that path which leadeth down to the Chambers of Death But the
Law of God Rom. 8.7 Some bewray an obstinate wilfulness as others do a negligent carelesness they beat down whatsoever standeth in the way of their sins neither right nor reason nor shame nor fear can restrain them though a Commandment standeth in their way they break through nothing can stop the course of a Sinners violently pursuing his Lusts as Baalam went madly on against all the rebukes of God either in his Conscience or external Providence 4. Though all the Unregenerate are void of Righteousness yet they are not all alike sinful There is a difference between unrenewed men some are more some less gross in the out-breaking of their sin some are more filthy but all are gone out of the way there is none that doth good no not one Psal. 14.3 they all agree in this That none of them doth or can do any thing at all commanded by God as commanded from righteous Principles and for right Ends. Some may be free from outward Vice as Paul was touching the righteousness of the Law blameless Phil. 3.6 Our Lord saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven though there is some external conformity to the Law outward austerity and strictness yet no inward purity and holiness 5. That where men are changed by Grace certain it is they must away with their former sinful life partly because the Gospel-rule requireth it Mat. 9.13 I am not come to call the righteous but sinners to repentance and Repentance is a turning of the Soul from sin to God God may be reconciled to our persons never to our sins partly because this is the end of that Grace that hath wrought the change in us Luke 1.74 75. That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness before him all the days of our lives partly because the nature of the thing sheweth it If there be any sound change we have changed Masters and work way and end business and hopes and therefore our Conversation will be quite otherwise than it was before and the course of our Endeavours will be turned into another Chanel Eph 5.18 And be not drunk with wine wherein is excess but be ye filled with the Spirit we have other work to do and other happiness to seek after Phil. 3.19 20. Who mind earthly things but our conversation is in Heaven 6. When men shake off the yoke of Sin for Righteousness they should be as free from Sin as formerly they were from Righteousness Now here I will shew I. How far this should be II. Why this should be I. To state it How far this can or should be For the difficulty lieth here How we can be as free from Sin as formerly from Righteousness since after Conversion there is a mixt Principle in us I answer This is to be considered two ways quoad Conatum quoad Eventum 1. Quoad Conatum as to Endeavour which is to get rid of all sin a sincere Christian doth so give up himself to a holy Life as to watch and pray and strive against all sin this is his endeavour and if it were possible he would root out all this is his aim business and constant care but because he obtaineth not his end he is troubled Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death In the mean time he hath the setled bent of his Will and Conscience to satisfie him Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly His Soul is bent and his Endeavours are accordingly 2. Quoad Eventum he is so far free from sin as carrieth a good proportion with his freedom with Righteousness in his carnal Estate His freedom from Righteousness was consistent from urgings of Conscience which pleaded Gods Right with great earnestness God doth not so far forsake Mankind as to leave them without all convictions of their Duty or some inclinations to it but it is weak and ineffectual So now his freedom from sin is not altogether to be free from the urgings of sin for the carnal Principle is still within him and a warring working Principle it is and doth not lie idle in the Soul But as then men were free from Righteousness by their carelesness of it or averseness from it so now they that have changed Masters and Estates are to be so â—ar free from sin as not to sin wilfully and by way of opposition to Grace any more nor yet negligently and carelesly to go on with their former course for if there be any known sin which they do not hate but had rather keep than leave it and do not pray and strive and watch against it they are not sanctified For the sanctified hate every false way Psal. 119.104 they pray against it ver 133. Order my steps in thy word and let not any iniquity have dominion over me they watch and strive against it to some degree of prevalency Psal. 18.23 I was also upright before him and I kept my self from my iniquity they cannot bear with sin they have a Nature which beareth an enmity and repugnancy to it as the carnal mind doth to the Law of God so doth this new Nature to sin 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God II. Why this should be so 1. Let us consider the Equity as to matter of Right it should be so 2. The Necessity as to matter of Evidence it must be so 3. The Conveniency as to matter of Benefit 1. The Equity as to matter of Right All Rules of Equity will oblige you to this whether you consider the Master the Work or the Reward First The Master if you consider how great and how good a Master you now serve if you consider him as great you can never do too much for him or as good not so much as he deserveth of you 1. As a great God he cannot be too much loved nor obeyed too exactly nor served too diligently all is short of the Greatness of his Majesty We have mean thoughts of his glorious Excellency if we think that any thing will serve the turn or that such a God will be put off with any thing though we have formerly consumed our strength in the service of sin yet a little slight obedience will be enough for God we need not be so strict and exact this is as bringing the sickly Lamb instead of the Male of the Flock And therefore God pleadeth his Majesty Mal. 3.14 I am a great King saith the Lord of Hosts Therefore if you have a greater Master than you had before you should do as much or more work than you did before Col. 1.10 That ye might walk worthy of the Lord unto all
the other side the greater God is and the more glorious the greater obligation lyeth upon us to love him and serve him so that the good that we do for his sake being the more due God is not bound by any right of Justice from the merit of the action it self to reward it for here the greatness of the Object lesseneth the merit and value of the Action for whatever the Creature is it oweth it self wholly to God who gave us our Being and still preserveth it so that we cannot lay any obligation upon him Luke 17.10 When ye shall have done all those things which are commanded you say We are uprofitable servants we have done that which was our duty to do Punishment is naturally due to evil doers but God is not by natural Justice bound to reward us but only inclined to do so by his own goodness and bound to do so by his free Promise and Covenant Aristotle telleth us Children cannot merit of their Parents all the kindness and duty they perform to them is but a just recompence to them from whom they have received their Being and Education much less can we merit ought of God it is his meer grace and supereminent goodness that appointed such a reward to us that grace which first accepted us with all our faults doth still crown us and bestow glory and honour upon us Vse 1. See how God doth beset us on every side to fense and bound us within our duty there is a threatning of eternal Death to â—â—vite us to go on in our way the promise of eternal Life and Glory Surely both Motives should be effectual our whole life is a flight from wrath to come and a running for refuge to take hold of the blessed hope set before us in our pursuit after eternal Life Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath We are still running further from Hell and approaching nearer to Heaven the more we hate and avoid sin the further we go from the pit of everlasting Destruction and the more we give our selves to Holiness the nearer Heaven every day our Right is more secured and our hearts more prepared More particularly we have by this conjoyned motive a great help against Temptations The World tempteth us either by the Delights of Sense or by the Terrors of Sense therefore God propoundeth this double Motive the Terrors of everlasting Death and the Joys of everlasting Life that we may counterbalance Terrors with Terrors and Delights with Delights as 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 On the other side Jam. 5.5 Ye have lived in pleasure upon earth and been wanton ye have nourished your selves as in a day of slaughter Luke 16.25 Son remember that in this life thou receivest thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented they are excluded from the pleasures at Gods right hand for evermore Or else quite cross as the World tempts us by the hopes of some sensual contentment so we may resist the Temptation by the belief of everlasting Death Rom. 8.13 If ye live after the flesh ye shall dye Surely this should make us abstain from all sinful pleasures how much soever we are addicted to them So as the World tempteth us with the fears of some temporal vexation the believing of everlasting Life should help us to bear the evils of our pilgrimage or sufferance for well-doing 2 Cor. 4.17 Our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory Thus are we environed on the right hand and on the left Vse 2. From this Conjunction let us learn that God is both a righteous Judge and a gracious Father 1 Pet. 1.17 If ye call on the Father who without respect of persons judgeth according to every mans work He hath his gifts for the godly and punishments for the wicked All our claim is Grace the punishment of the wicked is due debt the Sentence of Gods Law hath made it their due but yet our reward is not the less sure though it be more free 2. Let us consider these two Branches apart First The Wages of Sin is Death I. What is meant by Death II. How it is said to be the Wages of Sin 1. What is meant by Death There is a twofold Death First and Second Temporal and Eternal 1. Temporal Death that is also the fruit of Sin 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 men have sinned Death is an Evil for Nature abhorreth it as appeareth by our unwillingness to dye Now if it be evil it must be either the Evil of Sin or of Punishment God threatened it as a punishment in case of disobedience Gen. 2.17 In the day that thou eatest thereof thou shalt surely die It is an Enemy The last enemy that shall be destroyed is death 1 Cor. 15.26 Would God give Mankind into the hand of an Enemy if he had not sinned against him Now this Evil remaineth partly that there might by some visible punishment and bitter effect of sin in this World unknown Torments are despised and many slight Hell as a vain Scarecrow therefore God hath appointed temporal death to put us in mind of the evil of sin partly for a passage into our everlasting condition that the righteous may enter into Glory and the wicked go to their own place It would make Religion too sensible if the righteous should have all their blessedness and the wicked all their punishment here therefore there must be a passage out into the other World 2. Eternal Death in opposition to everlasting Life which is the fruit of Holiness The opposite Clause sheweth what a kind of death it is This is called the second Death Rev. 20.6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power and ver 14. Death and hell were cast into the lake of fire this is the second death It is called Death because death in all Creatures that have sense is accompanied with pain Trees and other Vegetables dye without pain but so doth not Man and Beast and death to man is more bitter because he is more sensible of the sweetness of life than the beasts are and hath some forethought of what may follow after Again it is called Death because it is a misery from which there is no release as from the first death there is no recovery nor returning into the present life This second Death may be considered as to the Loss and Pain First As to the Loss it is an eternal separation from
promising life to the good and threatning death to the evil Out of all this discourse about the Wisdom Justice and Holiness of God we conclude the suitableness of Death to Sin That the difference between good and evil is not more naturally known than it is also evidently known that the one is rewarded and the other punished Other cannot be looked for if we consider the Wisdom of God which suiteth all things according to their natural order therefore sin which is a moral evil is punished with suffering somewhat that is a natural evil that is the feeling something that is painful and afflictive to nature or if we consider the Justice of God which dealeth differently with men that differ in themselves And the Holiness of God who will express his love to the good in making them happy and his Detestation of the wicked in the misery of their punishment 2. The certainty of this connection of sin and death was the Second Thing proposed 1. Reason sheweth in part That there is a state of torment and bliss after this life or Eternal Life and Death All men are perswaded there is a God and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him now neither the one or the orher is fully accomplished in this world even in the judgment of those who have no great knowledg of the nature and malignity of sin or what punishment is competent thereunto Therefore there must be some time after that of sojourning in the body when men shall receive their full punishment and reward since here we see so little of what might be expected at the hand of God Surely if man be Gods Subject when his work is ended he must look to receive his Wages accordingly as he performed his duty or fail in it now our work is not over till this life be ended then God dealeth with us by way of Recompence giving us eternal life or the wages of sin which is death 2. Conscience hath a sense of it Conscience is nothing else but serious and applicative reason now the Consciences of sinners stand in dread of eternal death Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death This Thought haunts men living and dying living Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But chiefly dying 1 Cor. 15.56 The sting of death is sin For then men are most serious and apprehend themselves nearest to danger Stings of conscience are most quick and sensible then and a terrible Tempest ariseth in sinners souls when they are to die 3. Scripture if we take Gods Word for it is express the first Threatning Gen. 2.27 In the day thou eatest thereof thou shalt surely die and Rom. 6.23 The wages of sin is death and 21. What fruit have you in those things whereof ye are now ashamed for the end of those things is death Will you believe this or venture and put it upon the Trial Oh! Take heed of sin The dead are there and her guests are in the depths of hell Prov. 9.18 Men are destroyed by their heedlessness and incredulity in what a woful case are you if it prove true and prove true it will as sure as God is true 3. Consider the terribleness of this death The Life to come and the Wrath to come are both eternal Punishment in one scale holdeth conformity with the reward in the other as those that escape have an eternal and far more exceeding weight of glory so they that still remain under the sentence of death for sin are condemned to an eternal abode both in body and soul under torments Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal Oh how woful is their condition whose bodies and souls meet again at the Resurrection after a long separation but a sad meeting it will be when both must presently be cast into everlasting fire if we did only deal with you upon slight and cheap motives you might refuse to hearken they are but slight matters that can be hoped or feared from man whose power of doing good or evil is limited to this life but it is a dreadful thing to fall into the hands of the living God Heb. 10.31 The afflictions and sorrows of this life are a part of this death our miseries here are the fruit of sin and after them followeth that death which consists in the separation of the soul from the body called in the book of Job the King of Terrors but after that there is a second death which is far more terrible which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense death is accompanied with some pain but this is a perpetual living to deadly pain and torment from which there is no release there is no change of estate in the other world after our trial is over and things of faith become meer matter of sense the gulf is then fixed there is no passage from torments to joys Luk. 16.26 Things to come would not considerably counterballance things present if there were not eternity in the case therefore this death is the more terrible that men might abhor the pleasures of sin Well then this is the condition of all men once to be under sin and under the sentence of this death which is a woful bondage 2. Our liberty must answer the bondage To be redeemed from wrath is a great Mercy so it is also to be redeemed from sin these are the branches Christ delivered us from wrath to come 2 Thes. 1.10 He hath redeemed us also from all iniquity Tit. 2.14 The first part of freedom from the power of sin is spoken of Rom. 6.18 Being then made free from sin ye became the servants of righteousness Man in his natural estate is free from righteousness v. 10. That is Righteousness or Grace had no hand and power over him but in his renewed estate he is free from sin To be under the dominion of sin is the greatest slavery and to be under the dominion of Grace is the greatest liberty and inlargement they that are free from righteousness have no inclinations or impressions of heart to that which is good no fear to offend no care to please God are not brought under the awe and power of Religion on the other side then are we free from sin when we resist our lusts so as to overcome them and have a strong inclination and bent of heart to please God in all things and accordingly make it our business trade and course of Life Luk. 1.75 That being delivered from the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our life The other part of the Liberty is when we are freed from the sentence of death
as we list without Law and Rule He came to restore us to obedience to bring us back again in heart and life to God Luke 1.75 He hath delivered us from the hands of our enemies that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine I came not to destroy the law but to fulfil it Matth. 5.17 His example He came to do what God had commanded and to teach us to do the same Matth. 3.15 For thus it becometh us to fulfil all righteousness and Heb. 58.9 Tho he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal salvation to them that obey him 2. Christ dispenseth by vertue of his merit regeneration or the spirit of holiness that all new creatures might voluntarily keep this law tho not in absolute perfection yet by sincere obedience This Grace is dispensed to put us into a capacity of loving pleasing and obeying God this is that he promiseth in the new covenant Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them so Jer. 31.33 I will put my law in their inward parts and write it in their hearts He doth not say I will prepare them another law as if the old law of God were to be abandoned and abolished and some other precepts substituted in their Room no but to make them conformable to it in heart and life the new man is created after God for this end and purpose Eph. 4.24 fitted to obey the law so that the great Blessing of the Gospel is Grace to keep the law 3. None enter into the Gospel State but those that intirely and readily give up themselves to do the will of God and therefore none can have benefit by the sin-offering and satifaction of Christ but those that consent to return to the duty of the law and live in obedience to God Surely God never pardoneth any while they are in Rebellion and live under the full power and dominion of sin no they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident for the way of entring into the new covenant is by Faith and Repentance and Repentance is nothing else but a sincere purpose of new obedience or living according to the will and law of God 'T is defined to be a breaking off of sin Dan. 4.27 and therefore the Scripture runs in this strain Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return to me saith the Lord and I will abundantly pardon and Isa. 1.16 Wash you make you clean and then tho your sins were as scarlet they shall be as white as snow The least that can be gathered from these places is That a serious vow and thorough resolution of new obedience is necessary to begin our interest in the Grace of the new covenant 4. The more we fulfill our covenant vow and resolution by obeying the law our right is the more clear and evident and more confirmed to us our participation of the blessings of the Gospel is more full and our comfort more strong Psal. 119.165 Great peace have they that love thy law and nothing shall offend them and Gal. 6.16 as many as walk according to this rule peace and mercy be upon them God loveth us the more the more we obey his law 'T is holiness maketh us more amiable in his eyes and the Objects of his delight God loveth us as sanctified rather than pardoned we love him as pardoning and forgiving so great a debt to us but he delights in holiness or the impress of his own image upon us Prov. 11.20 The upright in the way are his delight When the spirit hath renewed us according to the Image of God we are made objects of his complacency now we know Gods love by the effects and therefore the more we act and draw forth this grace the more God rewardeth our obedience with the sense of his love and the comforts of his Spirit The sum of all Religion is to love God and to be beloved of him to love him and obey him is our work and to be beloved of him is our reward and happiness Now the one followeth the other John 14.22 23. Lord how is it that thou wilt manifest thy self to us and not unto the world Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As we increase in Holiness and Obedience we increase in the Favour of God 1. VSE is Information it informeth us of several important truths 1. That the law is a law of perfect purity and holiness for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so David Psal. 119.140 Thy law is very pure therefore thy servant loveth it and Psal. 19.8 The commandment of the Lord is pure inlightening the eyes It must needs be so if we consider the Author of it God himself and every thing that hath passed his hand hath his Character and Impress upon it 't is a law not only fit for us to receive but for God to give 't is the copy of his holiness It is all one with the image of God which man had in innocency now the image of God consisted in righteousness and true holiness Adams Principle of Obedience was also his law and rule he had that written upon his heart which was afterwards written upon tables of stone and therefore if a man would cleanse his heart and way he must study the Word of God Psal. 119.9 By what means may a young man cleanse his wâ—y by taking heed thereunto according to thy word 'T is not guide his way but cleanse his way for even the youngest are defiled Mans heart naturally is a sink of sin and there is no way to make his heart clean and his way clean but by taking Gods counsel in his Word A young man that is in the heat and strength of his lusts may learn there how to be purified and cleansed 2. That this law standeth in force We are freed from the condemning but not from the directing power thereof but it always remaineth as a rule of our new obedience Surely 't is in force now for there is no liberty given to men to live in sin God will not spare his people when they transgress it by scandalous or hainous sin Prov. 1.31 Therefore they shall eat of the fruit of their own way and be filled with their own devices Tho they be the dearly beloved of his soul the eternal punishment shall not be inflicted upon them yet they shall smart for the breaches of his law On the other side they find much incouragement comfort and peace when they set
you of apparent death in a way wherein you are going you will be cautious Surely God deserveth more credit than Man He giveth you warning of the danger of this way and will you go on and try what will come of it Surely men do not believe the carnal life will be so mortal and deadly to them as it will be The false Prophet in every mans bosom deceiveth him that it may destroy him 3. Consider how willing God is to reclaim you Ezek. 33.11 Why will you die O house of Israel Hath God any pleasure in your destruction He delighteth in your conversion rather and threatneth death that he may not inflict it VSE 3. Let us examine what is our frame and temper the carnal minding or the spiritual minding This is the great Test or the true and lasting difference between men and men in life and death The great difference and division is begun here and continued for ever Other differences cease at the Graves mouth but this distinguisheth between Heaven and Hell 1. What do you seek after the gratifying of the Flesh or the perfectives of the soul that the inner man may be renewed and quickned 2 Cor. 4.16 That it be strengthned Eph. 3.16 decked and adorned 1 Pet. 4.3 To keep Grace alive in your souls that 's our care our business and our comfort 2. To what end do you live That you may please glorifie and enjoy God or live after the Flesh You were made by God and for God that you might have fellowship and communion with him here and hereafter Psal. 73.25 Whom have I in heaven but thee and there is none upon earth I desire in comparison of thee This God's people long for and labour after and wait for 3. In what manner do we mind it Is this our constant care and earnest desire and choice delight A naked approbation of that which is good will make no evidence nor a few cold wishes or faint endeavours but your constant business 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him SERMON IX ROM VIII 7 Because the carnal mind is enmity to God for it is not subject to the Law of God nor indeed can be IN the words a Reason is given why the carnal minding will be deadly to us Because 't is enmity to God God surely will be avenged on all his enemies Those that are enemies to God will shortly be dealt with as enemies Therefore to be carnally minded is death because the carnal mind is enmity to God c. In the words here is 1. A Proposition 2. A Reason 1. From the contumacy of the carnal mind 2. From its impotency to overcome it 'T is a weak wilfulness or a wilful weakness 1. The Proposition And there is to be considered the Subject the carnal mind The Predicate is enmity to God 1. The Subject or thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind or the minding of the Flesh or the wisdom of the Flesh But that hath in a great measure been shewed before Therefore 1. By the carnal mind is meant the rational powers corrupted by our sensitive appetite and disposed to obey it or a mind deceived by the Flesh and enslaved by it called elsewhere a fleshly mind Col. 2.18 2. It is here considered in its prevalency and reign as it depresseth the mind from rising up to divine and spiritual things and wholly bindeth it and causeth it to adhere to things Terrene and earthly such as gratifie Sense and conduce to please the Flesh. The wisdom of the Flesh is described James 3.15 The wisdom that descendeth not from above is earthly sensual devillish And 1 John 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life 2. The Predicate 'T is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity to God 'T is more emphatical an enemy may be reconciled but enmity cannot That which is black may be made white but blackness cannot This emphatical expression is to set forth the perfect contrariety that is in our desires affections inclinations and actions to the will of God We love what he hateth and hate what he loveth It is not only an enemy but enmity Doct. That the wisdom of the Flesh is downright opposition and enmity to God To evidence this take these Considerations 1. 'T is possible that Humane Nature may be so far forsaken as that among men there should be found haters of God and enemies to him We bless our selves from so great an evil And men scarce believe that there are such profligate and forlorn wretches in the World as to profess themselves to be enemies to God who is so good and the Fountain of all goodness and for our own part are ready to defie those that charge it upon us But the matter is clear The Scriptures shew expresly that there are haters of God Rom. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal. 139.21 Do not I hate them O Lord that hate thee And Psal. 13.2 They that hate thee are risen up against us without a cause And we need not go among the Pagans and Infidels to seek or find out them that are haters of God There is an opposite party to God nearer at hand and they are all those that walk contrary to him Col. 1.21 enemies in your minds by evil works And Psal. 68.21 He will wound the head of his enemies and the hairy scalp of such as go on still in their trespasses Now many such live within the Verge of the Church and are not to be sought among Turks and Infidels only 2. That hatred and enmity to God may be determined by Three things 1. If we love not God at all 2. If we love him not as much as we ought to do 3. If we rebel against him and disobey his Laws 1. If we love not God at all For not to love is to hate in things worthy to be beloved Surely in divine matters there is no medium He that is not with God is against him Mat. 12.30 And he that loveth him not hateth him To be a Neuter is to be a Rebel because God doth so much deserve our love and we are so much obliged to him and depend upon him So 't is said Prov. 8.36 All that hate me love death he that sinneth against me wrongeth his own soul. They that do not seek after Wisdom hate it they care not for God whether he be pleased or displeased You speak all manner of misery to that man of whom you may say that he loveth not God So Christ brandeth his enemies I know that you have not the love of God in you John 5.42 Men are in a woful case if void of the love of God Love being the Fountain of desiring all communion with him and the root of all obedience to him Therefore if men blinded by the delusions of the Flesh or
please it whereas indeed it is your greatest enemy That it is one of your enemies is clear by that place where all our enemies appear a breast Eph. 2.2 3. There is the course of this world the prince of the power of the air and our own flesh If there were never a Devil to tempt or example to follow yet out of the heart proceed Matth. 15.19 murther adultery theft blasphemy Among other things he reckoneth up Murther which striketh at the life of man and Blasphemy which striketh at the Being of God if the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil other enemies would do us no harm without our own flesh corruption may be irritated by Gods Law Rom. 7.9 We may be tempted to sin by Satan 1 Cor. 7.5 Incouraged to sin by the example and the evil conversations of others Isa. 6.6 Inticed to sin by the baits of the world 2. Pet. 1.4 But only inclined to sin by our own flesh and at length no man is a sinner but by his own consent Jam. 1.14 He is drawn away by his own lust and inticed In vain do temptations knock at the door if there were nothing within to make answer and admit them if we could keep our selves from our selves there were no danger from what is without as Balaam by all his curses and charms could do nothing against the Israelites till he found out a way to corrupt them by Whoredom and by Whoredom to draw them to Idolatry and so found a means to destroy them by themselves So 't is the Domestical Enemy the flesh within us which maketh us a prey to Satan and doth us mischief upon all occasions 't is the flesh distracts us in holy duties with vain thoughts and abateth our fervors that maketh us idle in our callings that tempts to sensuality and inordinate delight when we are repairing nature and turneth our table into a snare so that nature is rather oppressed than refreshed for Gods Service 'T is the flesh maketh us forget our great end and the eternal interests of our Immortal souls 2. The more you indulge the flesh the more 't is your enemy and the more your slavery and bondage is increased so that still you grow more brutish forgetful of God and unapt for any spiritual use By using to please the flesh you do increase its desires and know not at length how to deny it and displease it by being made a wanton it groweth stubborn and contumacious The more you gratifie the flesh the more inordinate it groweth and the more unreasonable things it craveth at your hands therefore you must hold an hard hand upon it at first through too much indulgence the reins are loosened to sin and the enemy is heartened and our liberty is every day more and more lost Solomon was fearfully corrupted when he withheld not his heart from any joy Eccles. 2.10 This brought him to a lawless excess and to fall so fouly as he did if you give corrupt nature its full scope and use pleasures with too free a license the heart is insensibly corrupted and our very diseases and distempers become our necessities Solomon saith Prov. 24.21 He that delicately bringeth up a servant shall have him become a son at length He will no more know his condition but grow bold and troublesome we are all the worse for license therefore unless natural desires feel fetters and prudent restraints they grow unruly therefore that the flesh may not grow masterly 't is good to bridle it to deny our selves nothing bringeth a greater snare upon the soul and distempers are more rooted 1 Cor. 6.12 I will not be brought under the power of any creature A man is brought into vassalage and bondage and cannot help it 3. The engagement that is upon Christians to abhor carnal living By their solemn Baptismal Vow which obligeth us to take this Yoke of Christ upon our selves even to tame and subdue the flesh Col. 3.3 5. Mortifie your members which are upon earth All are strictly bound to mortifie the deeds of the body under pain of damnation Kings as well as Subjects Nobles and base for God is no accepter of persons no man of what degree soever can presume of an exemption from the duty or hope for a dispensation We are all debtors and this duty taketh place as soon as we come to the use of reason we all then begin to feel the corruption and imperfection of nature and we are bound to look after the cure of it and to use all Christs healing means that it may be effected Then we begin to perceive the enemies against whom we are to fight and a necessity laid upon us of killing them or being killed by them 'T is our great fault that we made conscience of our solemn Vow no sooner surely we should no longer dispute it now 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we lived in lasciviousnesi lusts excess of wine revelling banquetings and abominable idolatries But set about the work and undertake the Battel against the Devil the World and the Flesh Your first enemy is the Old Man and it is the last for it is not extinguished in us till death therefore as soon as we pass out of Infancy into Youth we must look upon our selves under this obligation not to live after the flesh but after the spirit to weaken the corruption of nature more and more there was but one man and no more who was first good and afterwards bad and that was the first Adam Another there is who was hever bad but always good and that was Christ Jesus the Second Adam our Lord Blessed for ever Of all the rest none proved good that was not sometimes bad the Apostle saith first that which was natural and afterwards that which is spiritual 't is true here first we put off a corrupt nature before we are renewed the duty lieth upon us by our Baptismal Engagement though Christ supplieth the Grace 4. The qualities of a Christian or his condition in the world engageth him not to live after the flesh I shall mention two as they are Strangers and Pilgrims or as they are Racers and Wrestlers First Sometimes 't is pressed upon them as they are Strangers and Pilgrims who have no continued abode 1 Pet. 2.11 I beseech you as pilgrims and strangers abstain from fleshly lusts which war against the soul. You are or should be travelling into another Countrey where are the spirits of just men made perfect and where even this body of ours will become a spiritual body and for you to please the flesh is contrary to your Christian Hopes nothing so unsuitable for them that are going to Canaan as to hanker after the Flesh-Pots of Egypt nothing is so contrary to our Profession and breedeth such an unreadiness to depart out of the world as these vain
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
obliging This is a feast long in preparingâ— to make all things ready for our acceptance therefore this calleth for love 6. This purpose is followed with his watchful and powerful providence guiding and ordering all things that it may not miscarry and lose its effect which is as great and sensible an argument of the love of God as can be propounded to us Job 7.17 18. What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him and that thou shouldest visit him every morning and try him every moment If a Prince should form the manners of a beggars child and watch him at every turn it would be a great condescention When others are spilt on the great Common of the world by a looser providence they are a peculiar people who have a special interest in his love and care and his charge Now the Scripture delighteth to suit qualifications and priviledges Psal. 31.14 I trusted in thee O Lord I said thou art my God Isa. 58.13 14. If thoâ— turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways not finding thine own pleasure not speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the Lord hath spoken it Psal. 91.1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty So here Gods love expressed in his mindfulness and vigilancy over our affairs should excite our love to him again and our love will be highly recompenced by his care and mindfulness of us 7. These Believers and called ones are considered as afflicted and his purpose is to arm them against the bitterness of the cross Nothing so fit for this use as love if we did love God the burden of afflictions would be light and easie to be born because 't is from God it cometh John 18.11 Love is the fittest grace to bring the heart to submit to God Love God once and nothing that he saith or doth will be unacceptable to you his commands will not be grievous nor his providences grievous our desires will be after him when his hand is most smart and heavy upon us and when sense representeth him as an enemy yet we cannot keep off from him Isa. 26.8 In the way of thy judgments O Lord we have waited for thee the desire of our soul is unto thee and to the remembrance of thy name 8. Not only with ordinary afflictions but troubles for their fidelity to Christ love will indure much for God as well as receive much from him James 1.12 Blessed is the man that indureth temptations for when he is tryed he shall receive the crown of life which he hath promised to them that love him Mark 't is not said to them that fear him or trust in him but them that love him because 't is love that maketh us hold out in temptations love that ingageth us to zeal and constancy that overcometh all difficulties and oppositions for Gods sake Nihil est quod non tolerat qui perfecta diligit he that loveth much will suffer much He cordially adhereth to God with courage and resolution of mind and is not daunted with sufferings Cant. 8.7 Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned Love is not bribed nor quenched where love prevaileth upon the heart we shall esteem nothing too much or too dear to be parted with for Gods sake As in these troubles Gods love is best known and discovered to us so our love to God is best known and discovered also the more we love God the more sensible do we find it and are perswaded that all things shall work together for good your title is clearer experience greater 1 Cor. 8.3 If any man love God the same is known of him That is owned by him in the course of his providence If we are sanctified to God all things would be sanctified to us 'T is otherwise with hypocrites if God indow them with gifts they prove a snare to them but if you love God above all count his favour your happiness and make pleasing of God your constant work and resolve to obey him at the dearest rates you will soon find this testimony of Gods love then all the influences of his eternal love and grace shall be made out to you and his external providence doth help you on in the way to Heaven for a man that loveth God as his chief good shall never be a loser by him 9. This is a sure and sensible note of effectual calling for as sincere faith is the immediate fruit of it so true faith cannot be severed from love This is that which maketh us saints indeed but without it whatever gifts and parts we have whatever knowledge and utterance we are nothing 1 Cor. 13.1 2 3. There may be many convictions and purposes and wishes and good meanings in those who are yet but under a common work but till there be a thorough fixed bent of heart towards God as our last end and chief good we have not a sure evidence of grace or that our calling home to God is accomplished Many a thought there is of the goodness of God the necessity of a Saviour the love of Christ and the joys of Heaven yet after all this the heart may be unrenewed and unsanctified till this addictedness and devotedness to God for 't is not every wish or minding of Christ but an hearty sincere affection which is required of us as to our title Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity not for a time not with an uneffectual love or upon some foreign motives but have this habitual love which constituteth the new heart Well then this is a sure mark of one that hath interest in the love of God and one of those marks which is best known to the person that hath it for love to Christ cannot be well hidden but will be easily discerned USE To inform us That these are for the present excepted out of this priviledge that do not sincerely love God and love him above all They are of two sorts 1. Some have a weak and imperfect motion of their wills a wish a faint desire to please God in all and above all things but being overcome by their own lusts they do not simply and absolutely desire it and had rather please their fleshly lusts than please God at least the event doth so declare it you give God nothing if you do not give him all the heart we are so to love God and seek his glory and do his will
save you not from afflictions he will save you in and by afflictions How is God with us in deep and pressing afflictions partly in brideling the rage of men if you be in your enemies hand your enemies are in Gods hand whatever power they have is given them from above John 14.11 and they cannot do any thing but as God permitteth partly by the effects of his internal Government 1. Supporting them Psal. 138.3 In the day when I cried thou answeredst me and strengthnedst me with strength in my soul. 2 Cor. 12.9 And he said unto me My grace is sufficient for thee Phil. 4.13 I can do all things through Christ which strengthneth me If we have his supporting presence tho we have not his delivering presence 't is enough Secondly His comforting presence Psal. 91.15 I will be with him in trouble God is most with his afflicted people as the blood runneth to the wronged part as the mother is with the sick child even to the envy of the rest then we are most prepared for the comforts of his spirit being refined from the dregs of sense Thirdly His sanctifying presence Blessing the affliction for an increase of Grace Heb. 12.10 But they verily for a few days chastned us after their own pleasure but he for our profit that we might be partakers of his holiness Now these experiences shew that he is still with us USE is Information 1. It informeth us of the misery of wicked men in the general by parity of reason if God be against us 't is no matter who is for us how soon are all things blasted when God is against a people they make little reckoning of Gods help or securing their greatness by Gods protecton therefore the ruin is the more speedy Psal. 52.7 Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickednes Alas how soon can God blast all their confidences man is the meer product of his Makers will and all that supports his Being is the fruit of his bounty surely he that blew up this bubble can as soon crush and dissolve it they look upon the godly as the most afflicted creatures because the hatred of the world is usually upon them but sure they are the most miserable tho they have all the world on their side yet if they have God against them they have cause to fear there is a wall between them and Heaven certainly wicked men have stronger enemies than the people of God have or can have they have God himself for an enemy and he will overcome 2. What reason the enemies of Gods people have to be afraid and to stop their fury and rage against his cause and interest 'T is fruitless and vain to curse those whom God will bless Balaam could teach them this Numb 23.8 How shall I curse whom God hath not cursed or hâ—w shall I defie those whom God hath not defied 'T is ruinous To allude to Act. 22.27 They that set themselves against his people set themselves against God Isa. 37.23 Whom hast thou reproached and blasphemed against whom hast thou exalted thy self and lifted up thine eyes on high even against the Holy One of Israel Men do not know and consider who is their party and with whom they have to do that breathe out nothing but threatnings and destruction against the servants of the Lord are you a match for God He is their Second and engageth against you and he can soon tread out this smoaking flax and with the wind of his displeasure scatter this dust that flieth in the faces of his people 3. That a Christian is or may be above all opposition And the fear of man which is a snare to others should be none to him for he hath Gods Favour and Almighty Protection to support his courage and fortitude there are two things trouble us an inordinate respect to worldly happiness as our end or an inordinate respect to man as the author or means of procuring it cure these two evils and what should trouble or perplex a Christian 1. An inordinate respect to temporal happiness That must be cured in the first place what is your first and chiefest care to secure your temporal interests or to save your souls to cure our cares and fears Christ directeth us Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall bâ— added unto you He promiseth us a Kingdom Luke 12.32 And the Apostle describeth the true Christian Heb 10.39 to be one that believeth to the saving of his soul Now if you will be Christians indeed stand to this that whatever becometh of other things your business should be to save your souls and then your trouble about worldly accidents is plucked up by the roots for 't is our affections to them cause our afflictions by them Can men take away the priviledges of God's Kingdom from you or cast you into Hell and prohibit your entrance into Heaven No but you would save your stake agreed so it be consistent with your duty and fidelity to Christ but if it cannot be venture it in Gods hands Heaven is worth something and 't is a question whether they desire it or no that will venture nothing for it therefore this must be determined and fixed as your resolution in the first place that you will get to Heaven whatever it cost you and will obey God at the dearest rates 2. An inordinate respect to man as if he did all in the world Sense seemeth to tell us so but faith must teach us better therefore to cure this consider who is most able to help or hurt you and whether it be better to have God a friend or an enemy if you will take the judgment of the people of God you shall see 1. That they always profess that Gods presence to whom all things are subject is their great security Psal. 46.7 The Lord of Hosts is with us the God of Israel is our refuge Selah They think themselves safe enough with God tho all the world should be against them 2. They have been confident of his presence with them and fatherly love and care over them in the saddest condition Psal. 23.4 Tho I walk in the valley of the shadow of death I will fear none evil for thou art with me When death and they walk side by side yet they are still confident of Gods favour and presence God doth not forsake his people tho he permitteth them to be exercised with divers calamities Heb. 11.35 36. 3. Vpon this ground they defie the creature Psal. 27.1 The Lord is my light and salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid So Psal. 118.6 The Lord is on my side I will not fear what man can do unto me It argueth great Pusalanimity to yeild to temptation when God is with us and for us and to doubt of
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
the time of my departure is at hand but this is forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather implyeth sheep destined to the shambles The similitude importeth partly the contempt of the enemies they made no more reckoning of them than of sheep Zech. 11.4 5. Feed the flock of the slaughter whose possessors slay them and hold themselves not guilty That is they care no more for their death than they do for the killing of a sheep 2. It noteth their own imbecility they had no power to resist as Matth. 10.16 Behold I send you forth as sheep in the midst of wolves sheep have no power or means to preserve themselves 3. Their meekness they did no more resist than sheep 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 Doctrine Such as resolve upon the profession of Christianity must prepare to give their life for the maintenance of it when God calls them thereunto This seemeth hard But 1. Christ requireth it of all Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life he cannot be my disciple 'T is too late for us to interpose for an abaâ—ement when the terms are thus fixed by Christ himself So our Lord when he openeth the Doctrine of self-denial he sheweth it must extend to life Matth. 16.24 25. He that saveth his life shall lose it There is nothing so near to us as life nothing which nature doth so highly value and tenderly look to and so unwillingly let go many that can yeild in other points cannot yeild in this but then they are not sincere with God for you must not look upon it as a note of excellency but the disposition of those who have the lowest measure of saving grace as appeareth by these clauses If any man will come after me and he cannot be my disciple You will say What can the strong and eminent Christian do more than part with life This is not the difference between the strong and the weak Christian that one can part with a few things for Christ and the other can part with all no all must part with all not this that one can part with his ease profit and credit and the other can part with his life no both must part with life The difference is not in the things to be parted with but in the degree of the affection the strongest Christians can die with greater zeal love readiness joy and so bring more honour to God by their death than weak Christians do who offer up themselves to God with greater reluctancy and unwillingness 2. Such have been the tryals of Gods children in all ages as the instance is brought from the godly who lived under the Law-dispensation Now if the Saints of old endured such hard things and tribulation even unto death Then it followeth 1. 'T is no strange thing 1 Pet. 4.12 Beloved think it not strange concerning the fiery tryal as if some strange thing had happened unto you Our taking the ordinary case of the godly for a strange thing is that which doth disturb and distemper us none wondreth at a bitter Winter coming after a sweet Summer or a dark night succeeding a bright day because 't is an ordinary thing so here 2. Then 't is no grievous thing but such as the people of God have endured when they had not the advantages that we have A double advantage we have above the Saints of the Old Testament 1. They had not such a pattern of self-denyal as we have and that is the death of Christ which teacheth us to obey God at the dearest rates Matth. 10.24 The Disciple is not above his Master nor the Servant above his Lord. Christ is a pattern of sufferings and to look for exemptions from them is to expect to be better dealt with than he was we tread upon no step of hard ground but what Christ hath gone there before us and his steps drop fatness left a blessing behind him to sweeten the way to us So Heb. 12.1 2 3. Look to Jesus the author and finisher of our faith who for the joy that was set before him endured the Cross despised the shame and is sate down at the right hand of the throne of God For consâ—â—â—r him that endured such contradiction of sinners against himself lest you be wearied and faint in your minds Jesus is propounded as our example he endured cruel pains in his body and bitter sorrows in his soul deserted by God contradicted by men yet he bore all patiently and undauntedly this is the copy and pattern which is set for our imitation that we may not sink under our burdens 2. The other advantage They had not such a clear discovery of eternal life as is now made to us in the promises of the Gospel 2 Tim. 1.10 Since the appearance of our Lord Jesus Christ Life and Immortality is brought to light in the Gospel 'T was but sparingly revealed then and to appearance the Covenant ran more in the strain of Temporal promises but now Christ hath struck a thorough light into the other world and clearly tells us that great is our reward in Heaven and therefore we may rejoice if men persecute us Matth. 5.11 12. we will do so if we believe him Who would not permit another to take down a shed if we did believe that he would build a Palace for us at his own cost and charges The reward is so far above the suffering that certainly now we should more willingly submit to be killed all the day long and counted as sheep for the slaughter if the people of God did so heretofore upon those few glimmerings which they had about eternal life certainly they had not such a clear prospect into the other world nor such a visible demonstration of the certainty of it as we have by the Resurrection and Ascension of our Lord Jesus Christ. 3. To manifest the truth and reallity of our graces of our faith in Christ and love to him and hope of Salvation 1. To shew our faith which is such a trusting our selves in Christs hands that we are willing to part with all even life its self for his sake this is called a believing to the saving of our souls Heb. 10.39 Sense saith Save thy self Faith saith Save thy soul Heb. 11.35 They accepted not deliverance looking for a better Resurrection when stretched out by torture like the head of a drum 2. To shew our love Nothing can or ought to separate us from the love of Christ God alloweth us to love life but he will be loved better for his loving kindness is better than life Psal. 63.3 now the greatest things must be greatly loved and then is our love tryed when the blackest dispensations cannot draw us from God
that was required of Christ Now Christ was obedient to death Phil. 2.7 Many may sustain some reproaches for Christs sake make some small losses sacrifice their weaker lusts hoping to satisfie God thereby as Saul destroyed the weaker cattel of Amalek at Gods command but reserved the fattest No life and all must be laid at Christs feet 4. Thus to be prepared for death should be the great care of a Christian and many Considerations are necessary to press this 1. That God is Lord of life and will dispose of it at his pleasure He that gave life is the Lord of it for he hath the free disposal of his own gift to continue it or take it back as he shall think fit 't is a mercy that God only and properly hath potestatem vitae necis the power of life and death 't is not in the power of enemies to take it away at their pleasure for the soveraign disposal of his creature is in Gods hand Matth. 10.29 A sparrow cannot fall upon the ground without our heavenly Father 'T is not in the power of your own hands for you cannot make one hair black or white you are not Lords of your lives but guardians Well then 't is in the power of God alone and shall not he dispose of his own and do with it what he pleaseth 2. Many of the lives of birds and beasts go for us daily and we would be troubled if we should be retrenched of this liberty when our necessities require it and hath not God a greater right and power over us than we have over the birds and beasts His right is original ours by grant and free-gift his power is absolute ours limited for the good man is not cruel to his beast and we sin when we destroy them in wantonness and sacrifice them to our lusts we are to give an account of our selves and all the creatures which we possess but God giveth no account of his matters now if we count it no cruelty to take the life of the creatures why should we think of God as cruel and despising the life of his creatures because he requireth them to lay down their lives upon just and convenient reasons There is a greater distance between us and God than between us and the meanest worm 3. If you deny him your life he can snatch it from you in fury and take it whether you will or no if you sin to escape suffering◠you leap into hell to escape a little pain upon earth Luke 12.4 5. And I say unto you my friends be not afraid of them that can kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Men may by Gods permission kill the body but God can cast body and soul into hell fire you think 't is a fearful thing to fall in to the hands of men it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.31 a fearful thing to fall into the hands of the living God The carriage of your very enemies should awaken your faith why should you fear them more than they are afraid of God In persecuting they run the hazzard of the Wrath of God in suffering persecution you run the hazzard of the wrath of men your fear justifieth their boldness if you be afraid of men they may as well contemn God they run upon the greater difficulties and you by complying with them incur greater misery than you avoid 4. If the less be countervailed by a greater gain you have no reason to stick at it In the general 'T is gain to a believer to die Phil. 1.21 For to me to live is Christ and to die is gain and 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens Much more to a Martyr God is able to make it up Mark 10.29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife and children or lands for my sake and the gospel but he shall receive an hundred-fold now in this time and in the world to come life eternal When he calls for you to come home to him by a persecutors hand you have death abundantly recompensed Therefore you may die with the greater confidence and joy 't is not an ordinary place is reserved for you in heaven the promise is certain and your dying upon this occasion maketh your claim sure 2. The absoluteness of their conquest and victory We are more than conquerors But there seemeth to be a contradiction between the two branches the greatness of the tryal and the absoluteness of their conquest they are killed all the day long how then are they conquerors and more than conquerors Answer 1. Some refer it to the kind of the conquest they have a nobler victory than if they conquered them by the sword The conquest of faith is more then a conquest gotten by a Temporal force and the power of the long sword 1 John 5.4 5. For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God 2. Others to the degree of victory 1. 'T is a conquest when we keep what we have as Job 1.22 In all this Job sinned not nor charged God foolishly They are conquerors under trouble who are kept free from sin and provocation in the hour of tryal they stand their ground how ever assaulted their bow abideth in its strength Gen. 48.24 2. 'T is more than a conquest when we gain by it That is first when graces are strengthened that is a greater spirit of faith cometh upon them 2 Cor. 4.13 We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Their love is more fervent as fountain-water is hottest in coldest weather usually Matth. 24.12 The love of many shall wax cold but when their love groweth hotter and their zeal for God is so great that the minds of persecutors are daunted then they are more than conquerors Secondly When experiences are inlarged and they have a fresher and more lively sense of Gods love to them Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified So one in prison said Se divinas Martyrum consolationes sensisse When they are more secured in the love of God Thirdly Their reward
afflictions of the Gospel 2 Cor. 5.8 9. Death its self may then be born for 't is but the Key to open the prison-door and let out that soul that hath long desired to be with Christ Phil. 1.23 Gratias agimus vobis quod a molestis Dominis liberamur You do them a favour to send them home to their dear Lord. 2. 'T is accompanied with hope they expect within a little while to have their desires accomplished and will a soul that is at Heavens Gates lose all that he hath waited for because the entrance is troublesome When men have crouded to any Mask or Show and have waited long they will not lose their waiting tho they venture many a knock or broken pate to get in so when salvation is very near will a Christian give over his waiting seeking and striving for it Matth. 11.12 Even from the days of John the Baptist the kingdom of heaven suffered violence and the violent take it by fâ—rce 3. Delight We have gotten in part a tast and earnest of our fruition and enjoyment of God and Christ hereafter and it is very pleasing to the soul so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth Worldly men will not let go their vanities nor sinful wretches their foulest sins because they delight in them Many who never knew what it is to love Christ and delight in his salvation do noâ— so earnestly long for and fixedly hope for the promised blessedness Now these may be easily taken off but the other will venture upon the greatest difficulties Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations Ans. Yes The experience of the Saints sheweth it too often But 1. 'T is not totally and finally their heel is bruised not only as the outward man is molâ—sted by afflictions but as they may be drawn to some sinful slips and temptations the hâ—el is the lowest and basest part of the body far enough from any vital part the wounds whereof endanger not the life at all the devil may draw them into some sins which may cause much unquietness and affliction of spirit but these wounds are not deadly and do not quench the life of grace in them these wounds may be painful but not mortal They shall not be hurt of the second death Rev. 2.11 2 Upon recovery by repentance The Lord sanctifieth these falls to them to make them the more cautious and watchful so they grow wiser and better and more resolute as being warned before by their own bitter cost as a ball with the more force it is beaten down it rebounds the higher or as a child that hath gotten a knock or been bitten by a sâ—appish Cur groweth the more wary Josh. 22.17 Is the iniquity of Peor too little fâ—r us They were not yet whole of the iniquity of Peor and therefore should be careful not to wound themselves again 3. All ends in final conquest over Satan Rom. 16.20 And the God of peace shall bruise Satan under our feet shortly We are now in our combat 't is some conquering to keep up our resistance but our full triumph is hereafter 2. Ob. But will it not hurt to press believers to this confidence Will not this weaken their care and diligence No. 1. This is pleasing and acceptable to God to believe that he will perfect and maintain his begâ—n work Phil. 1.6 Being confident of this that he that hath begun a good work in you will pâ—rfect it to the day of Christ. 2. 'T is honourable unto God and doth excite us to praise and thanksgiving when we can trust our interests in his hands with a quiet and well composed mind 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him A Christian in all respects of time can bless God for what he hath done called us when strangers and enemies 1 Pet. 2.9 What he doth do keepeth the feet of his Saints 1 Sam. 2.9 For what he will do 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me And the Lord shall deliver me from every evil work and preserve me to his heavenly kingdom To be satisfied in Gods conduct is certainly very honourable to him 3. 'T is very profitable to the Children of God 1. To keep us from falling God promiseth to keep us but in his own way and that engageth us to an intire dependance upon him in the use of means John 15.4 Abide in me and I in you So 1 John 2.16 17. Ye shall abide in him And then he presently addeth Little children abide in him First a promise and then an exhortation and then we use the means with the more diligence and encouragement as Paul had a promise that not one should perish Acts 27.23 But yet they must all abide in the ship v. 31. 2. To encourage us to return when fallen we have some holdfast on God when we seek to recover our selves by repentance Psal. 119.170 Let my supplication come before thee deliver me accordâ—ng to thy word And Jer. 3 4. Wilt thou not from this time cry unto me My father the guide of my youth 4. 'T is very comfortable and breede 〈◊〉 everlasting joy that should be in Gods redeemed ones Isa. 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Nâ—y it begets an heroâ—cal spirit when we can bear up on the love of God in the sorest tryals As here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VSE It cautioneth us not to be dismayed when the people of God seem to be run down by oppositions and reproaches and the cause of Religion to suffer loss and visibly to go to ruin No Christ hath promised that the gates of helâ— shall not prevail against the Church Matth. 16.18 All the Powers which the devil can muster up cannot destroy Christs interest in the world his Kingdom is like a Rock in the midst of the Sea which being beaten on every side with waves standeth unmoveâ—ble his people many times may be scattered oppressed their profession discountenanced and opposed every where seemingly beaten out of the world but then the Church groweth inwardly the graces of his people are strengâ—hned and increased and their hearts bettered their glory hastned their profession more honoured and râ—verenced in the consciences of men Some converted others confirmed When the Christians were butchered and went to wrack every where Oftentimmes it falleth out so when God breaketh that temporal interest to which we lean he provideth for his own Glory and the advancement of the Gospel by other and better means and Religion gaineth when it seemeth to lose as in the primitive times when the slaughters were frequent they sought to drive Christians to deny Christ but they confess him the more they fumed and chafed because they could not get their will and
Heaven not to do my own will but the will of him that sent me 2. We were redeemed is to this end For we are redeemed unto God Rev. 5.9 Thou hast redeemed us to God by thy Blood To be redeemed unto God is to be redeemed to his Service and admitted into his favour and friendship and Communion with him to restore Gods right to us and our Happiness in the injoyment of Heaven Christ first appeased Gods wrath and restored us to a course of Service which we should comfortably carry on till we have received our wages Luke 1.74 75. That he would grant unto us that being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness before him all the days of our life 3. Our entring into covenant with God implyeth it In every Covenant their is Ratio dati accepti Something given and something required Isa. 56.4 They choose the things that please me and take hold of my Covenant To take hold of his covenant there is to lay claim to the Priviledges and benefits promised and offered therein now this cannot be done unless we choose the things that please him That is voluntarily deliberately not by chance but choice enter into a course of obedience wherein we may be pleasing or acceptable to him this is the fixed determination of our Souls Our faces must be set heavenward and the drift aim and bent of our lives must be for God to walk in his way Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodys a living Sacrifice holy acceptable to God A man devoteth himself to God out of the sense of this love to serve him and please him in all things 4. The relations which result from our Covenant Interest There is the Relation between us and Christ of Husband and Spouse Hos. 2.19 Now the duty of the Wife is to please the Husband 1 Cor. 7.34 The relation of Children and Father 2. Cor. 6.18 I will be a Father to you and ye shall be my Sons and daughters saith the Lord. Now the duty of Children is to please the Parents And that is said to be well pleasing to the Lord Col. 3.20 and the rather because 't is a pattern of our own duty to him Masters and Servants Ezek. 16.8 Thou entredst into covenant with me and becamest mine Acts 27.23 Whos 's I am and whom I serve They that please themselves carry themselves as if they were their own not Gods All that we are and all that we have and can do must be his and used for him in one way or another First Vse is for Reproof of those that study to please men to approve themselves to the World and to be accepted in the World that is their great end and scope 1. How can these comply with the great duty of Christians which is to please the Lord Gal. 1.10 If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World is contrary to the very Essential Disposition of the Saints whose great aim is to approve themselves to God however men esteem of them There is a pleasing men to their Edification Rom. 15.2 Let every one of us please his Neighbour for his good to Edification and 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved But to please the sinful humours dispositions and affections of men to make this our great Scope is contrary to sincerity and fidelity in Christs Service Certainly a man ought not to disoblige others much less irritate and stir up the corruptions of others but his great care must be to approve himself to God 2. There is no such necessity of the approbation of men as of God his acceptation and the Testimony of a good Conscience concerning our fidelity in his Service is more than all the favour countenance applause or any advantage that can come by men Choose the approbation of Christ and you are made for ever 't is not so if you choose the approbation of men Please God and no matter who is your enemy Prov. 16.9 Please men and God may be Angry with you and blast all your carnal Happiness as well as deny you eternal happiness Please the Lord and that is the best way to be at peace with men Second Vse by way of self Reflection Is this your great scope and end 1. Your end will be known by your work If you labour to approve your self to God in every relation in every Condition in every business in every Imployment and are still useing your selves all that you have for God this is your trade this is your study you are still at his work that if a man should ask you what are you a doing Whose work is it that you are Imployed about You may be able truely to say 't is the Lords for whom are you studying preaching conferring praying what guideth you in all your relations to whom do you approve your selves for whom are you sick or well 2 Cor. 5.15 That they which live should not live to themselves but unto him which dyed for them and Rom. 14.7 8 9. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or die we are the Lords What moveth you to go on with any business who supporteth you in your business can you say to God what God would have me to do I do it 2. If this be your end it will be known by your Solace So much as a man doth attain unto his end so much doth he attain of Content and Satisfaction 2 Cor. 1.12 For our rejoycing is this the Testimony of our conscience that in simplicity and Godly sincerity we have had our conversations in the World not with fleshly wisdom but by the grace of God we have had our conversations in the World You will not rejoyce so much in the Effects of his common bounty as in his special love So Psa. 4.7 Thou hast put gladness in my heart more then in the time when their corn and wine increased 3. If Gods glory be your scope any Condition will be tolerable to you so as you may injoy his favour Mans displeasure may be the better born yea poverty and want your great cordial is your acceptation with God and losses are the better born as David comforted himself in the Lord his God when all was lost at Zicklag And Hab. 2.1 I will stand vpon my Watch and set me upon the Tower and will watch to see what he will say unto me and what I shall answer when I am reproved SERMON XIII 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ that every
the Earth and Psalm 50.6 God is Judge himself It was enough to understand it so without any distinction of the Persons But when once this mystery was most certainly manifested by God manifest in our flesh now we must Enquire a little further 2. I Answer there is an Order in the Persons of the Blessed Trinity as in the manner of subsisting so also there 's a certain Order and Oeconomy according to which all their operations are produced and brought forth to the Creature according to which Order the power of Judging doth belong partly to the Father and partly to the Son 1. In the business of Redemption there the act of judging was exercised upon our surety he was substituted into our room and place and offered himself not only for our good but in our room and stead to bear our punishment and to Procure the favour of God to us there the act of judging belonged to the Father to whom the satisfaction was tendred and before whom our Advocate and Surety must plead and present himself therefore it is said in 1 John 2.1 We have an Advocate with the Father even Jesus Christ the righteous Thus our advocate pleads before the Father as before the Judge 2. As to the Judgment to be exercised upon us whoever partakes of that Salvation which was purchased by the Surety or have lost it by their negligence impenitency and unbelief there the Second Person is to be judge In the former the Son could not be our judge for then he would be our Judge and Party too and then the plea of those Hereticks would have more Countenance of Reason In the business of Redemption the Son could not Judge because he made himself a Party for our good and stood in our room and place and the same Party cannot give and take the Satisfacion that cannot be therefore this order is constituted in this glorious mystery of the God-head that the satisfaction is tendred to the Father he pleads and represents himself to the Father in our behalf And the Holy-Ghost cannot be the Judge for in this mystery he hath another part and function and office he being the Third Person in Order of subsisting 3. In the Son there 's a double Relation or Consideration One as he is God and the other as he is Mediatour the one Natural and Eternal which shall endure for ever the other which he took upon himself in time and which in the Consummation of time he shall at length lay aside In the former respect as God so Christ is Judge with the Father and Spirit as by Original Authority but in this later respect as Christ is Mediatour he is Judge by Deputation The primitive Soveraignty belongs to God as Supream King and the Judge by derivation and deputation is the Lord Jesus Christ as Mediatour in his man-hood united to the Second Person of the God-head So the Judgment of the World is put upon him In regard of the creature as to us his Authority is Absolute and Supream But in regard of God it is deputed so he is ordained and appointed to be Judg. The Scripture delights much in this Notion John 5.27 He hath power of life and death to condemn and absolve the Father hath given him Authority as he is the Son of man Acts 10.42 The Apostles when they were to preach thought it not enough for them to say God is Judge no but he is ordained of God to be Judge of quick and dead So Acts 17.31 He hath appointed a day in the which he will Judge the World in Righteousness by that man whom he hath ordained In all which Christs acts as the Fathers vicegerent And after he hath thus judged the World as the Fathers Deputy then he shall give up the Kingdom to God even the Father 1 Cor. 15.25 So that the right Christ hath as Mediatour it is not meerly by Creation nor his Essential Kingdom common to the Father But a derivative subordinate right as Mediatour by vertue of his purchase as he dyed rose again and revived 4. This power which belongs to Christ as Mediatour it is given to him upon these accounts 1. Partly as a recompence of his humiliation But chiefly because it belongs to the fulness of his Mediatory Office 't is the last act The Kingdom of the Mediator is subordinate to the Kingdom of God now he being appointed by the Father the last act of his Kingly Office was to Judge the World This Mediatour was not only to pay a price to Divine Justice Not only to separate the redeemed from the World by converting them to God But he is also to Judge Devils and those Enemies of his that would not submit to his Mediatory Kingdom to Judge those Enemies out of whose hands he is to free the Church While the World lasts he is to fight against our Enemies but then to judge them and cast them into Eternal torments and so to deliver up the Kingdom to the Father 1. Cor. 15.24 His Office is not full till he hath executed and judged all his Enemies 2dly In what nature doth he act and exercise the Judgment either as God or man or both I answer in both Christ is the Person not the Father nor the Spirit and Christ acts it as God-man the Judgment is acted visibly by him in the Humane Nature seated upon a visible Throne that he may be seen of all and heard of all therefore Christ is so often with respect to the Judgment called the Son of man Mat. 16.27 Acts 17.31 Mat. 26.64 Joh. 5.27 The Judgment must be visible therefore the Judge must be so and that the World may see him with these eyes that we may see our Redeemer come in the last day and see him to our comfort he that is withdrawn into the Curtain of the Heavens he that is gone about his Ministration before God must come out and bless the People And therefore that he may be seen and heard of all though the divine Power be mightily seen yet he is to act it in the Humane Nature USE of all 1. This speaks terrour to the wicked 2dly Comfort to the Godly 1. Terrour to the wicked Here let us see 1. Who are those wicked ones to whom this terrour belongeth 2dly What is it that maketh it so terrible to them And will breed horrour and trembling in their hearts if they repent not First All those that have opposed his Kingdom in the World Luk. 19.27 Those mine Enemies that would not that I should Reign over them bring them forth and slay them before me These oppose the great design of the Gospel which is to set up the Lord Jesus as King 2dly All that set light by his Person in the day of his grace And though they do not oppose his Government yet refuse it Psal. 81.11 My people would not hearken to my voice and Israel would none of me 3dly All that despise his benefits and neglect to seek after them Heb.
heap up sin upon sin to hide former sins this cometh from their pride joyned with some degree of Atheism they care not how deep they run into Guilt so they may avoid shame and infamy Or else Secondly From our selves A man seeketh to hide his sin from himself out of self love left their carnal peace should be disturbed and Sathan letteth them alone that they may not discover the right way how they may recover themselves out of his snares and out of love and affection to sin we roll it as a sweet Morsel in our mouth and hide it under our Tongue Job 20.12 13. They are willing to retain it still As Abraham was unwilling to put away Ishmael whom he loved Gen. 21.11 And therefore see not what we do see loth to find themselves in a state of wrath or obnoxious to eternal death Therefore we all need to pray Psal. 19.12 Keep back thy Servant from presumptuous sins There are many secret sins through ignorance inadvertancy partiality or self love not taken notice of 3dly From God which is worst of all We all desire to hide our sins and could with they might be unknown unto him yea endeavour it Thus Adam hid himself whem God came into the Garden when he could shift no longger he transferreth his fault upon Eve and obliquely upon God himself Gen. 3. And Cain Gen. 4. beareth it out to God first with a plain lie afterwards with a bold answer Am I my Brothers keeper But is there any such disposition in the Children of God Yes David kept silence Psa. 32.3 Moses pleadeth not the main till God toucheth his privy sore He pleadeth other excuses but the fear of his life was the main thing 'T is an hard thing to bring the soul to deal openly and ingenuously with God to draw forth the sin with its circumstances and lay it before the Lord who knoweth it already 3. This is folly and a degree of Atheism We can never hide our sins nor our persons for we must be made manifest at the last day God cannot be resisted nor escaped nor entreated nor endured not resisted Isa. 27.4 Who would set the Briers and Thorns against me in Battle I would go through them and would burn them together No more than Briers and Thorns can resist a devouring flame Nor escaped Jer. 25.35 And the shepherd shall have no way to flee nor the principal of the Flock to Escape So Psal. 139.7 Whither shall I flee from thy presence You flee from God as a friend to God as an Enemy Not entreat him 1 Sam. 2 25. If one man sin against another the Judge must judge him but if a man sin against God who shall entreat for him Nor endured Isa. 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring Fire who among us shall dwell with everlasting Burning And Ezek. 22.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee Well then if men will not now draw nigh unto God God will find them out in their sins and bring them into Judgment before him Since he cannot be blinded nor resisted our best way is to take hold of his strength and make our peace with him Isa. 27.5 Agree with thine adversary while he is in the way Better come in voluntarily than be dragged by force Come humbly as Benhadads Servants with Ropes about their necks 1 Kings 20.32 David found more comfort in submission to God than in standing out against him SERMON XVI 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. I Come now to the fifth circumstance in the Text and that is the cause or matter to be tryed and about which we must be Judged 1. Generally expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things done in the Body 2. distributed into their several kinds whether we have done good or evil Doct. That every mans Iudgment shall proceed according to what he hath done in the Flesh whether it be good or bad This is confirmed by another Scriptures Matth. 16.27 The Son of man shall come in the Glory of the Father with his Angels And men shall be rewarded every man according to his works So Rev. 20.12 And they were Judged out of the things which were written in the books according to their works Here I shall enquire First Why works are produced 2dly How they are considered in the sentence and doom that passeth upon every man 3dly What room and place they have with respect to punishment and reward First Why works are produced And when ever the Judgment is spoken of some clause is inserted which mentioneth works or relateth to them I Answ. This is the fittest way to glorify God and convince the Creature which are the two ends of the Judgment and are most promoted by giving them the fruit of their doings whether good or evil 1. For the Glory of God At that day God will glorify his Holiness Justice and Truth yea also his free Love and Mercy the vail is to be taken away and all this at that day is to be made matter of sense 1. The Holiness of God The Holy God delighteth in Holiness and Holy Persons and hateth sin and the workers of iniquity both parts of his Holiness are spoken of in Scripture his delight in Holy things and Persons Pro. 11.20 The upright are his delight and their services Prov. 10.8 Can we Imagine that God should bid the Saints Love one another and count them the excellent ones upon Earth Psa. 16.3 how poor soever and despicable they be as to their outward Condition and that he himself should not love them the more and delight in the reflection of his own image upon them On the other side his detestation of sin and sinners Hab. 1.13 Thou art of purer eyes than to behold iniquity And Psa. 5.4 Thou art not a God that hast pleasure in wickedness We that have but a drop of the Divine Nature hate not only sin but sinners 2 Pet. 2.8 Lot his Righteous Soul was vexed with their impure Conversations Well then can we imagine without a manifest reproach to the Divine Nature that God should be indifferent to good and evil and the Saints should not be more lovely in his sight for their Holiness and the wicked hateful for their sins Therefore now when all is to be discovered and made obvious to sense 't is a delight to him to reward the graces and services of his people and to shew how pleasing and acceptable they are to him the more holy the more lovely objects of his sight And on the otherside he will shew his hatred against sin and sinners in their sentence and punishment And so by necessary consequence their different works must come into consideration that the holy may have their due praise and commendation and the wicked their just reproof from the Judge of the World 2. His
into the hands of God A metaphor taken from one that is faln into the hands of 〈◊〉 enemy who lyeth is wait for him to take full revenge upon him if he catch him he is sure to pay for it Now we are let alone but then we fall into his hands and he will be righted for all the wrongs which we have done him Now when God shall have an immediate hand in the punishment of the wicked it will make it terrible indeed When God punisheth by the creatâ—re he can put a great deal of strength into the creature to overwhelm us by hail locusts flyes frogs if they come of Gods errand they are terrible but abuckeâ— cannot contain an Ocean as a Gyant striking with a sâ—raw in his hand he cannot put forth all his strength when God punisheth by creatures it 's like a Gyants striking with a straw in his hand But now by himself we fall into his own hands Again observe 't is the living God God liveth him self and continueth the life of the Creature God liveth for ever to reward his friends and punish his Adversaries A mortal man cannot extend punishment beyond death when they have killed the Body they can do more Matth. 10.28 We are mortal and they that persecute and hate us are mortal But since he liveth to all eternity he can punish to all eternity So long as God is God so long will Hell be Hell 'T is tedious to think of a short fit of pain In a â—eaverish distemper we count not only hours but Minutes when in such a distemper we cannot sleep in the night how tedious and grievous is it to us But what will it be to fall into the hands of the living God Thirdly The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wrath of God is no vain Scar-crow and if any thing be matter of terrour the terrour of the Lord is so But alas who consider it or mind this Psa. 90.11 Who knoweth the power of his Anger According to his fear so is his wrath Who layeth it to heart so as to be sensible of his own danger while he is permitted to live We divert our thoughts by vain pleasures as Saul cured the evil Spirit by musick The delights of the flesh benum the conscience and exclude all thoughts of eternity Again 't is called wrath to come Matth 3.7 And 1 Thes. 1.10 'T is so called to denote the certainty and the terribleness of it The certainty of it it will most certainly come upon the wicked the day is not foretold but it is coming wrath hovereth over our heads 't is every day nearer as the salvation of the elect is Rom. 13.4 A pari Whether we sleep or wake we are all a step nearer a day nearer a night nearer to eternity They that are in a ship are swiftly carryed on to their Port by the wind though they know it not security sheweth 't is coming on apace Whose Judgment now of a long time lingereth not and their damnation slumbereth not 2. Pet. 2.3 They sleep but their damnation sleepeth not But Secondly 't is called wrath to come in regard of the terribleness of it There is a present wrath that men suffer and there is a wrath to come this is such a wrath as never was before present wrath may be slighted but wrath to come will stick close Jer. 5.3 I have stricken them but they have not grieved There is a sensless stupidness under judgments now but then men cannot have hard or insensible hearts if they would Present wrath may be reversed but men are then in their final estate and God will deal with them upon terms of grace no more Present wrath seiseth not upon the whole man the Body suffereth that the Soul may be saved but there Body and Soul are cast into Hell Present wrath is executed by the creatures but in the other World God is all in all Present wrath is mixed with comforts but there 't is an evil and an only evil Ezek. 7.5 There is no wicked man in the day of Gods patience but hath somewhat left him but there they shall drink of the Wine of the wrath of God which is poured out without mixture Rev. 14.10 'T is not allayed and tempered with any mercies There is a difference in duration present wrath endeth with death The drowning of the World the burning of Sodom was a sad thing if a man had been by and seen the poor miserable creatures running from vallies to hills from hills to mountains from the mountains to the tops of trees and still the floods increasing upon them Or had heard the screechings when God rained Hell out of Heaven and seen the scalded Sodomites wallowing up and down in a deluge of Fire and Brimstone but all ended with death But this fire is never Quenched and the worm never dyeth Now should man know this and not perswade or be perswaded and take warning to flee from wrath to come Surely the thoughts of falling into the hands of God should shake the stoutest heart and awaken the dullest sinner rowse up the most careless to use all possible means to prevent it 2. The nearer it approacheth it should the more affect us 'T is but a short time to the general assizes we live in that Age of the World upon which the ends of the World are come 1 Cor. 10. â—â— Little Children it is the last hour 1 John 2.18 And let us stir up one anotherâ—punc so much the rather as ye see the day approacheth Heb. 10.25 It cannot be long to the end of time if we compare the remainder with what is past or the whole with eternity But for our particular doom and Judgment every man must die and be brought to his last account now the day of death approacheth apace the more of our life is past the less is yet to come every week day hour minute we approach nearer to death and death to us But alas we little think of these things every Soul of us within less than an hundred years it may be but ten or five or one shall be in Heaven or Hell The Judge is at the door Iâ—â— 5.9 We shall quickly be in another World Now should we hold our peace and let men go on sleepily to their own destruction or to suffer men to wasâ—e away more of their precious time before they get ready 'T is said Amos 6.3 They put far away the evil day And therefore it did not work upon them That is they put off the thoughts of it for as to the day its self they can neither put it on nor off 3. The more certain and unavoidable any evil is the greater matter of terrour Now 't is as certain as if it were begâ—n and there is no way to escape either tryal sentence or execution Solomon saith 〈…〉 4. The wrath of a King is as the messengers of death Because they have long hands and power to reach us The wrinkles of
commit such things are worthy of death The dread of a God angry for sin is natural to us and the ground of all our trouble Man is afraid of death and some misery after death which is likely to come upon him Heb. 2.14 And till the forgiveness of sin be procured for us this bondage sticketh close to us and we know not how to get oft it God is an holy God and cannot endure iniquity and by his Law will not suffer the guilty to go free The Justice of the Supream Governour of all the World requireth that sin should be punished all mankind have a general presumption that death is penal these fears make pardon a very inviting motive to them These fears may be a while stifled in men but they easily return and can no way be appeased but by pardon and reconciliation with God carried on in such a way as they may be exempted from these fears Therefore God was in Christ reconciling the World to himself not Imputing their trespasses to them 3. Pardon of sins is very necessary to the end of reconciliation which is living in a course of holy amity and state of friendship with God till we live with him for ever in Heavenly glory Here I am to prove three things 1. That the end of reconciliation is walking in a course of holiness 2. That this holiness is carried on in a state of love and friendship between God and us 3. That pardon is the fittest way to breed this holiness and increase it 1. That the end of reconciliation is walking in a course of holiness for Christ died not to reconcile God to our sins but that reconciling our persons we might quit our sins and walk as those that are at good accord with him Amos 3.3 Can two walk together except they be agreed And 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with an other Now pardon of sin hath a mighty influence upon holy walking Justification and Sanctification are distinct priviledges but they always go together and the one doth exceedingly suit with the other These two priviledges pardon and holiness the one freeth us from the guilt the other from the stain of sin The one concerneth Gods interest our subjection to him the other our own comfort The one is the end the other thè means pardon is the means to Holiness and Holiness is the end of pardon our general pardon is to put us into a state of acceptable obedience our particular pardon to incourage us in it and quicken us and excite us anew The conditional and offered pardon is the means to work regeneration and regeneration Qualifieth for actual pardon Titus 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life And Heb. 8.10 11 12. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least to the greatest For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more And Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive forgiveness of sins and an inheritance among them which are sanctified by Faith And then actual pardon quickeneth us by love to carry on that holiness of heart and life which God requireth For this mercy is the powerful motive to perswade us to obedience Because he hath loved us and washed us from our sins in his blood Therefore we must love him and serve him all our days Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead that they which live should not henceforth live to themselves but to him that died for them Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lusts we should live soberly righteously and godly in this present World Rom. 12.1 I beseech you Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service His pardoning mercy and justification by Christ is the great enforcing Argument Those who are fetched up even from the Gates of Hell and delivered from under the sentence of the Law and called into the state of Gods Children should thankfully accept the benefit acknowledge the benefactour live in love to God and holiness hate that sin they have repented of and which hath been pardoned to them and still hold on their course in a way of obedience till their full recovery in the everlasting estate 2. That this holiness is carryed on in a state of love and friendship between God and us Love beareth rule in the Spiritual life and pardon is the great ground of love Luke 7.47 She loved much because much was forgiven her The great business of religion is to love God above all and a man that is uncertain whether there be any such thing as pardon how can he love God above himself and all other things Self love is very hardly cured for what is nearer to us than our selves Therefore self-love is very deeply rooted in us especially love of life that it must be some very strong and powerful thing which can subdue it now nothing will do it but the love of God Propound the terrors of the Lord that will not do it men will not be frightned out of self love It must be a powerful love that must divert us from it as one Nail driveth out another so doth one love drive our another Now what can be more powerful than the love of God T is as strong as death many Waters cannot quench it Cant. 8.7 This prevaileth over our natural inclination so that we shall not only forsake the sins and vanities which we now love but also life its self Rev. 12.11 They loved not their lives unto the death This prevaileth over our natural inclination so that we can lay all things at Gods feet and suffer all things and endure all things for Gods sake yea even life its self for his Glory 3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love How can I love a God which I think will damn me and may probably do it Our turning to God must be by love and our living to God and for God
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall