with Praise Verse 21.23 Secondly With Preferment and Advancement Thou hast been faithful over a few things I will make thee Ruler over many Thirdly With Joy Enter into the Joy of thy Lord. Doct. That at Christs appearing faithful Servants shall not only be commended but gloriously Rewarded 1 Pet. 1.7 That your Faith may be found unto Praise Honour and Glory at the appearing of Christ. 1. There is not only verbal Commendation but real Remuneration Glory and Honour put upon them as well as Praise ascribed to them 1. Praise because he shall then commend their Faith before men and Angels Revel 3.5 I will confess his Name before my Father and his Angels 2. There will be a solemn Owning and honouring of them when all the Holy Angels shall be present Oh what a Favour is it to be commended of God! 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth When they had finished the Tabernacle all was viewed and approved by Moses Moses blessed them Oh what is it to be blessed and commended by the Son of God in that great Assembly of the whole world 2. Here is Preferment and Advancement to a higher place in the Family Christ will preferr them as men do their Servants Mat. 24.47 Make him Ruler over all his Goods These Expressions are taken from the greatest Honours a man can do his faithful Servants in the world 1 Kings 12.20 As Jereboam was made Ruler over all the charge of the House of Joseph so will Christ advance his Servants to high Dignity sometimes expressed by setting them upon Thrones Revel 3.21 giving them Crowns 1 Pet. 4.13 2 Tim. 4.8 That Antithesis is to be regarded few things and many things All things are few in comparison of Heaven our works our Gifts our Sufferings the Reward is far above all these Rom. 8.18 For I reckon that the Sufferings of the present time are not worthy to be compared with the Glory that shall be revealed in us 2 Cor. 4. â—7 For our light Afflictions that are but for a moment work for us a far more exceeding and eternal weight of Glory 'T is all little that we do or suffer 't is little that God hath done for us in this world in comparison of what he will do for us there Here is the Earnest that is but a small part of the whole summ 3. The next Expression is Enter into the Joy of thy Lord. Here Christ slideth into the thing signified by the Parable as afterward in assigning Punishment unto the unfaithful Servant Verse 30. Cast him into outer Darkness where shall be Weeping and Gnashing of Teeth Here is Joy and the Joy of the Lord and faithful Servants are said to enter into it First The Estate of the blessed is a State of Joy which ariseth partly from the Beatifical Vision partly from their own Blessedness and also the blessed Company 1. The Beatifical Vision or the Vision of God Psal. 16.11 In thy presence is fulness of joy and at thy right-hand Pleasures for evermore There is a mighty complacency that we take now in seeing knowing loving and being beloved of God What can be found in the Creature is but a drop to the Ocean in comparison of that a Believer findeth in God himself God is to them an overflowing Fountain of all Felicity But there is Gaudium Viae and Gaudium Patriae Here it admits of increase and decrease but there the Soul is so filled that it cannot receive any more Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness God maketh out himself in the utmost latitude As to the wicked he stirreth up all his wrath Here he punisheth by the Creature and so doth not put forth all his power as a Gyant striking with a straw cannot put forth his strength In Heaven the Soul shall be filled with unspeakable joy and delight What Delight is to the Sense that Joy is to the Mind Three things are necessary to Delight A Faculty or Power of the Soul capable of pleasure and then the thing it self which being brought to the Mind doth stir up delight As in bodily things Colours Fruits Tasts pleasure consists in the near Union and Conjunction of these things The more noble the Faculty the more excellent the Object the nearer the Conjunction the greater the Delight and Pleasure Now in Heaven our Faculties are perfected God is the Subject and there is a near Conjunction Oh what embraces between him and the Soul 2. In their own glorified Estate 1 Pet. 4.13 Rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad also with exceeding joy So Jude Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The fulness of our joy is suspended till then that we may long much for that day 'T will be a glad day to all Faithful ones Joy 't is quies animi in bono adepto there is an aggregation of all good for Soul and Body If the hope of this blessed Estate breedeth joy what will enjoyment what will Fruition do if a glimpse or taste be so sweet what will the full enjoyment be Rom. 5.2 In deep troubles yet we rejoyce in hope of the glory of God 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Their Hearts are now and then filled with such a joy as they can hardly contain and keep within doors when they have but a well-grounded hope or assurance of the full possession of it 3. In the Company of the Blessed 'T is comfortable to meet with the Saints of God now though it be but in a Mourning Duty but the Communion of Saints there is quite another thing they are our everlasting Companions they are free from all sin and weakness Heb. 12.23 Especially 't will be a delight to them whom we have been a means to bring home to God 1 Thes. 2.19 20. For what is our hope or joy or crown of rejoycing are not even ye in the presence of the Lord Jesus Christ at his coming for ye are our glory and joy And Phil. 2.16 That I may rejoyce in the day of Christ that I have not laboured in vain nor run in vain The Glory that shall be put upon gracious Souls at the day of Judgement will add to the Glory and joy of those faithful Ministers by whose labours they have been gained to God Secondly 'T is called the joy of the Lord That is either provided by him called my joy by Christ Joh. 15.11 This by way of Purchase Allowance and Gift dignified as one of those whom the Lord delighteth to honour Esth. 6.6 or such as he himself possesseth Jesus Christ himself had his joy
that the Divine Majesty may shine forth in the Person of the Mediator and that laying aside the Form of a Servant he might return to the Form of God and that he might appear in his whole Person the Humane Nature not excluded as he was before the Foundation of the World Quest. 2. The next Question is What is this glorifying I Answer There is a two-fold glorifying 1. Per gloriae Manifestationem 2. Per gloriae Collationem by way of Manifestation and by way of Gift and Collation Both are intended the Manifestation concerneth both Natures and the Collation or Gift only the Humane Nature It must be understood according to the Properties of each Nature Quae in tempore Christo dantur secundum humanam naturam dantur 1. For the Divine Nature Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead for that cannot receive any intrinsecal Improvement or Glory It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so far as it was humbled so far it was glorified Now Christ humbled himself not by putting off his Divine Glory but by suffering it to be overshadowed as the Light of a Candle in a Dark-Lanthorn there is a Light in it but you cannot see it till the Cover he taken away Now Christ desireth that the Cover and Vail may be taken away His Glory was not lessened but beclouded the Divine Essence that was hidden under the weakness of the Flesh was now to be manifested and made known to all Men. But you will say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desireth the Glory he had with Him might be restored not the Glory with Men. I Answer 1. The Glory which he had with him may be more clearly manifested to the World he had it with the Father yet beggeth it of the Father 2. I Answer again There is somewhat more than Manifestation in the World for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self The Father was glorified by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Earth but now glorify thou me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self So John 13.32 If God be glorified in him God shall also glorify him in himself or with himself So that he beggeth a full use and exercise of the Divine Power from which he had abstained in the time of his Humiliation and Abasement Now that Time being finished he prayeth that it may be restored that he may be exalted in the full manifestation and exercise of his Divine Power that his whole Person might be exalted again at the right Hand of Majesty 2. For his Humane Nature The Flesh was not yet glorified and taken up to God's Right Hand that is exalted to the fruition of Eternal Glory as afterwards it was above all Creatures in Heaven and Earth The Humane Nature was to have as much Glory as it is capable of by being united to the Divine Person Immortality Power Clarity Knowledg Grace but not to have the Properties of the Divine Nature really transfused for then it would no longer be finite nor remain a Creature It was to be raised to the full fruition of the Glory of the Divine Nature and freed from those Infirmities to which by the exigence of Christ's Office upon Earth it was subjected Thus what this glorifying is but I shall speak more fully to it by and by Quest. 3. Why he seeketh it of the Father Could he not glorify himself and exalt his own Person and Humane Nature I Answer He could but would not 1. The Father is the Fountain of the Divinity He is first in Order and so all such Actions are ascribed to him however to shew the Unity of Essence Christ is said to do it as well as the Father John 5.19 What things soever the Father doth these doth the Son likewise The Father is said to sanctify the Son John 10.36 and the Son is said to sanctify himself The Father raiseth the Son from the Dead Ephes 1.10 And Christ saith John 2.19 Destroy this Temple and in three days I will raise it up again The Father placeth the Son at his right Hand Ephes. 1.20 And the Son is said to sit down at the right Hand of the Father However because Christ came into the World to glorify the Father and to shew him to be the Original and Fountain of the Divinity therefore he saith Father glorify thou me with thy self 2. Because the Father is to be look'd upon as Judg and Chief in the Work of Redemption Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal Satisfaction is to be made Therefore God the Father after the Price and Ransom was paid was to give Christ Power and Leave to rise from the Dead to ascend into Heaven and to govern and judg the World And yet he raised himself by his own Power There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Leave and Power Christ had Power in himself but he had Leave from the Father John 10.18 I have Power to lay it down and I have Power to take it up again Potentiam resurgendi Christus habet à seipso sed Potestatem à Patre In this whole Business Christ is to be considered as the Surety that took our whole Business upon himself and rendred himself liable to the Judgment of God so long till the Father should declare himself to be satisfied and so dismiss Christ from Punishment After full satisfaction he was to raise him from the Power of Death and to glorify him As the Father delivered him for us so the Father dismissed him raised him again he was not to break Prison but honourably to be brought out and rewarded by the Judg. Quest. 4. Why is he so earnest for his own Glory I Answer All Christ's Mediatory Acts were for our sake and so are his Prayers 1. To comfort his Disciples against his Sufferings they were dejected and therefore Christ in their hearing prayeth for Divine Glory John 17.13 And these things I speak in the World that they might have my Joy fulfilled in themselves There is not a more excellent way of gaining upon others than to commend them to God in Prayer for that which they desire 2. To give the World an Instruction that suffering for God is the high way to Glory 2 Cor. 4.27 Our light Affliction that is but for a moment worketh for us a 〈◊〉 more exceeding and eternal weight of Glory as a necessary Antecedent We may suffer more for Men than they are able to recompence but there is nothing lost for God 2 Pet. 1.11 An entrance shall be ministred unto you abundantly into the Kingdom of our Lord and Saviour Jesus Christ. The whole Scriptures witness the Sufferings of Christ and the Glory that should follow according to the measure of Afflictions there shall be a sutable weight of Glory There are notable Passages in the Story of Christ to show the
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
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
of his sufferings being made conformable unto his death SERMON XXVI ROM VIII 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us IN this Chapter the Apostle speaketh first of bridling lusts and then of bearing afflictions both are tedious to flesh and blood the necessity of taming the flesh is deduced throughout that whole discourse which is continued from v. 1. to the end of v. 17 where he maketh patient enduring afflictions a condition of our glory if we suffer with him we shall also be glorified together He now sheweth us a reason why we should not dislike this condition because the good which is promised is far greater than the evil which we fear two things Nature teacheth all men the first is to submit to a lesser evil to avoid a greater as men will cut off an Arm or a Leg to save the whole body the other is to undergo a lesser evil to obtain a greater good than that evil depriveth us of If this principle were not allowed it would destroy all the industry in the world for good is not to be obtained unless we venture somewhat to get it upon this principle the Apostle worketh in this place For I reckon c. In the Words take notice of 1. The things compared The sufferings of the present life and the glory to be revealed in us 2. The inequality that is in them They are not worthy 3. The Conclusion or Judgment of the Apostle upon the case I reckon 1. The things compared On the one side the sufferings of the present time 1. Mark that sufferings plurally to comprize all of the kind Reproaches Strifes Fines spolling of goods Imprisonment Banishment Death Again of the present time To distinguish them from the torments of Hell which maketh up a part of the Argument for if to avoid temporal evils we forsake Christ we shall endure eternal torments but the Apostle speaketh of temporal evils 2. On the other side The glory that shall be revealed in us Every Word is Emphatical 1. Our reward is called glory in our calamity we are depressed and put to shame but whatever honour we lose in this mortal life shall be abundantly supplied and recompenced to us in Heaven If any man serve me him shall my father honour John 12.26 An afflicted persecuted people are usually misrepresented and scandalized in the world but there is a life and state of glory prepared for them in Heaven men cannot put so much disgrace upon them as God will put marks of honour and favour 2. It shall be revealed This glory doth not appear for the present 't is not seen 't is not conspicuous to the eyes of men therefore some believe it not others regard it not It doth not yet appear what we shall be the world knoweth us not as it knew him not 1 Job 3.1 2. Therefore the world knoweth us not because it knew him not behold now we are the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him and see him as he is But it shall be seen because of Gods Decree and promise for the glory is prepared tho it be not revealed 3. In us or upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we shall be raised immortal incorruptible and we shall be so highly favoured and honoured by Christ as we shall be at the Day of Judgment then this glory is revealed upon us that is we shall be possessors of if we have the right now but then the possession 2. The inequality between them They are not worthy to be compared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to future glory not worthy to be set one against the other as bearing no proportion 3. The Conclusion or Judgment of the Apostle in this case the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical and implieth that he had weighed these things in his mind after the case was well traversed he did conclude and determine upon the whole debate rationibus bene subductis colligo statuo The Apostle speaketh like a man that had cast up his accounts well weighed the mattrr he speaketh of and then concludeth resolveth and determineth that the sufferings which are to be undergone for Christ are nothing considering the glory and blessedness which shall ensue Doct. That every good Christian or considerate believer should determine that the happiness of his glorified estate doth infinitely outweigh and exceed the misery of his present afflictions I shall open the Point by these Considerations 1. That counterballancing temporal things with eternal is the way to clear our mistakes or prevent the delusions of the flesh The Apostle observeth this method here and elsewhere 2 Cor. 4.17 This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And 't is necessary for all our mistakes come by reckoning by time and not by eternity but looking to eternity sets us right again 2 Cor. 4.18 Looking not to the things which are temporal but to the things which are eternal The flesh is importunate to be pleased with present satisfactions it must have something seen and at hand and this tainteth our minds so that present things bear a big bulk in our eye but things to come are as a vain fancy therefore nothig will scatter this mist and cloud upon our understandings but a due sight of eternal things how real they are and how much they exceed for greatness and duration then we shall find that time to eternity is but as a drop lost or spilt in the Ocean as a point to the circumference and that the honours and dignities of the world which dazzle mens eyes are vain and slippery that riches which captivate their hearts are uncertain and perishing that pleasures which inchant their minds are sordid and base and pass away as the wind that nothing is great but what is eternal if wicked men did but consider the shortness of their pleasures and the length of their sorrows they would not be so besotted as they are and if holy men did but consider the shortness of their afflictions and the length of their joy and glory it would animate and encourage them to carry it more patiently and cheerfully in all their tribulations 2. This may be done four ways 1. Comparing temporal good things with eternal good things that we may wean and draw off our hearts from the one to the other and so check the delights of senfe As wealth with heavenly riches Heb. 10.34 Ye took joyfully the spoiling of your goods as knowing in your selves that ye have in heaven a better and a more enduring substance Eternal bliss in Heaven is the most valuable and durable kind of wealth all other treasure cometh more infinitely short of it than Wampompeage or the shells which the Indians use for money
doth of our coin and treasure so to wean us from our sensual delights the Scripture propoundeth to our consideration that eternal and solid joy which resulteth from the immediate fruition of God Psal. 16.11 So to wean us from vain glory and that we may be contented with the glory that comes from God only it telleth us of the honour and glory of the Saints John 5.44 All the sensual good things we dote upon are but a may-game or painted shew in comparison of what we shall enjoy there 2. Temporal bad things with eternal good things so to defeat the terrors of sense All the sufferings of the world are but as the scratch of a pin or a flea-biting to that Woe Wrath and Tribulation that abideth for every soul that doth evil no fire like the fire of hell nor pains like the pains of the worm that never dyeth Luke 12.4 5. Fear not them that kill the body and after that have no more that they can do but I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell Men threaten prisons God threatneth hell they can mangle the body but when they have cut it all in pieces they cannot reach the soul if we sin to avoid trouble in the world we escape at a dear rate As a nail driveth out a nail so doth one fear drive out another temporal sufferings are nothing to eternal Heb 11.35 They accepted not deliverance looking for a better resurrection the general Resurrection is better than present remission of torments 3. Temporal good with eternal evil many succeed well in a way of sinning here live without any remarkable blast and stroke of Gods Judgment but how is it with them in the other world momentum est quod delectat eternum quod cruciat Heb. 11.25 The pleasures of sin are but for a season but the punishment of sin is for ever if we compare the pleasures of sin with the pains of Hell it may be a means to reclaim us from the sensual life This short pleasure is deerly bought 4. Temporal bad things with eternal good things This here and 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory A due sight of eternity will soon shew us the smalness of all that we can suffer here and so our afflictions are not matters much to be stood upon or accounted of the comparison must be rightly stated and weighed and improved by proper considerations 3. In this last comparison these things are considerable 1. Our sufferings come from men but our glory cometh from God now as the Agent is so is the effect man afflicts as a finite creature but God rewardeth us as an infinite and eternal being man sheweth himself in his wrath and God in his love man in his anger Isa. 51.12 Who art thou that thou shouldest be affraid of a man that shall die and of the son of man who shall be as grass Men soon perish and are gone and the effects of their anger cease with them they can do no more than God pleaseth and their time is limited they can rage no longer than God pleaseth But as man sheweth himself as man God sheweth himself as God 't is intimated in the general expression of the Covenant I will be your God be such a Benefactor as a God should be do us good so as becometh an infinite eternal Power thence are those reasonings Matth. 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Heb. 11.16 But now they desire a better country that is an Heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city He will give us somewhat like himself now what comparison between the wrath of man and the Bounty of God 2. Our Sufferings are Earthly but our Glory is Heavenly As the place is so is the estate here both the good and evil is partial but there both are compleat For here we are in the way there in termino in our final estate here a believers spiritual condition will counterballance all his outward troubles his consolation exceed his afflictions 2 Cor. 1.5 For as the sufferings of Christ abound in us so our consolation doth abound by Christ much more his eternal estate For now we are but in part acquainted with God but there he is all in all 2 Cor. 15.28 Here we see him in a glass but there face to face 2 Cor. 13.2 Here we have the earnest there the whole bargain here a taste there a full feast here the beginning there the consummation 3. Our sufferings are but short but our Glory eternal 1 Pet. 1.6 For a season if need be ye are in heaviness through manifold temptations the trouble is but of short continuance so 1 Pet. 5.10 He hath called you to eternal glory by Jesus Christ after you have suffered awhile 'T is but a little time that we suffer for God knoweth our spirits are soon apt to fail he considereth we are but dust Indeed the Lord useth a difference with his Children some have shorter Trials some longer but they are all but for a season If they should last for our whole Lives they are but momentary if compared with eternity But 't is not credible that our lives should be altogether calamitous there is no instance either in Scripture or the Records of Time there are intervals of rest and our Enemies cannot trouble us but when 't is permitted of God But if there were no intermission yet this life its self is but for a moment compared with eternity If you consider that which in these afflictions we most dread and beyond which the power of the most cruel adversaries cannot reach death its self 't is but for a moment in the twinkling of an Eye we are in eternity death cometh in a moment and 't is gone in a moment after that we injoy eternal rest and peace Therefore tho in our way to Heaven we should endure the most grievous calamities yet since they are but short and momentary we should submit to them that we may injoy so great a good as the vision and fruition of God Toleramus brevia expectamus eterna the Sufferings are Temporal the Glory is Eternal because it dependeth upon the will of an immutable God and the everlasting merit of a Glorious Redeemer when either of these Foundations fail your Blessedness will be at an end But these can never fail and therefore our Glory will be everlasting Well then the Pain and Suffering will be short within a little while you will feel it no more than if it had never been if the pain be remembred it will be but to increase your joy 4. As they are short so they are light Leves breves The Scripture often ioyneth them
together 2 Cor. 4.17 This light affliction which is but for a moment They are light just so they are short in comparison of eternal Glory as of short continuance if compared with eternity so of small weight if compared with the reward eternity maketh them short and the greatness of the reward maketh them easie There are degrees in our troubles some of the Saints get to Heaven at a cheaper rate than others do but yet the afflictions of all are light if we consider the unspeakable Glory of the world to come indeed we do but prattle when we presume fully to describe it for it doth not appear what we shall be and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him But the Scripture expressions every where shew it shall be exceeding great and also by the beginnings of it the world is ignorant and incredulous of futurity therefore God giveth us the beginnings of Heaven and Hell in this world in a wounded spirit and the comforts of a good Conscience these things we have experience of we know not exactly what our future condition will be but the hopes and fears of that estate are very affective the fears and horrors of eternal torment which are found in a Guilty Conscience do in part shew what hell will be or the nature of that wo and anguish which abideth for the impenitent Prov. 18.14 The spirit of a man will sustain his infirmity but a wounded spirit who can bear The Salve for this Sore must come from Heaven only so the joys of a good conscience which are unspeakable and glorious 1 Pet. 1.8 shew that the happiness appointed for the Saints will be exceeding great for if the foretast be so sweet the hope and expectation be so ravishing what will the injoyment be Besides God moderateth our sufferings that they may not be overlong or over grievous 1 Cor. 10.13 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 If the trial be heavy he fortifieth us by the comfort and support of the spirit and so maketh it light and easie to us To a strong Back that Burden is light which would crush the weak and faint and cause them to shrink under it but tho God moderateth our afflictions he doth not abate our Glory that is given without measure A far more exceeding weight of glory 5. The sufferings are in our mortal bodies but the glory is both in soul and body 'T is but the flesh which is troubled and grieved by affliction the flesh which if delicately used soon becometh our enemy the Soul is free and not liable to the power of man now it becometh a man much more a believer to look after the Soul Heb. 1◠39 We are not of them who draw back to perdition but of them that believe to the saving of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that they that are tender of the flesh are Apostates in heart if not actually and indeed so yet in practice But those which will purchase the saving of the Soul at any rates are the true and sound Believers The World which gratifieth the bodily life may be bought at too dear a rate but not so the Salvation of the Soul they that are so thrifty of the Comforts and Interests of the Bodily Life will certainly be prodigal of their Salvation But a Believer is all for the saving of his Soul That is the end of his Faith and labours and sufferings and his Self-denial The end of his Faith is to save his Soul 1 Pet. 1.9 So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much doth it concern us to have the better part safe But yet this is not all that which is lost for a while is preserved to us for ever if the body be lost temporally 't is secured to all eternity If we lose it by the way we are sure to have it at the end of the journey when the body shall have many priviledges bestowed upon it but this above all the rest that it shall be united to a Soul fully sanctified from which it shall never any more be seaprated but both together shall be the eternal Temple of the Holy Ghost 6. Sufferings do mostly deprive us of those things which are without a man but this is a glory which shall be revealed in us By sufferings we lose estate liberty comfortable abode in the world among our Friends and Relations If life its self which is within us 't is only as to its capacity of outward injoyments for as to the fruition of God and Christ so 't is true he that loseth his life shall save it Matth. 25.16 and shall live tho he die John 11.25 'T is but deposited in Christs hands But this Glory is revealed in us in our Bodies in their Immortality agility clarity and brightness in our Souls by the beatifical vision the ardent love of God the unconceivable joy and everlasting peace and rest which we shall have when we shall attain our end now if we be deprived of things without us for such things within us if we be denyed to live in dependance on the creature that we may immediately enjoy God should we grudg and murmur 7. Our sufferings dishonour us in the sight of the world but this glory maketh us amiable in the sight of God For having such a near relation to God and being made like him we are qualified for a perfect reception of his love to us we love God more in the glorified estate and God loveth us more as appeareth by the effects for he communicateth himself to us in a greater latitude than we are capable of here now is the hatred of the world worthy to be compared with the love of a Father Or should their frowns be a temptation to us to divert us from that estate wherein we shall be presented holy and unblamable and irreprovable in his sight Col. 1.22 When perfectly sanctified we love God more and are more beloved by him 8. The order is to be considered for look as to the wicked God will turn their glory into shame so as to the godly he will turn their shame into glory 'T is good to have the best at last for 't is a miserable thing to have been happy and to have had experience of a better condition and to become miserable Luke 6.20 Wo to you rich for you have received your consolation and Luke 16.25 Son in thy life time thou receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented The beggar had first temporal evils and then eternal good things but the rich man had first temporal good things and then eternal evil
Acts 24.15 16. I have hope towards God that there shall be a resurrection of the just and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein or thereupon or in the mean time do I exercise my self to keep a conscience void of offence towards God and towards men 2. To vanquish temptations Which are either on the right hand or on the left but both are defeated by hope on the right hand when some present delight is ready to invite us to sin on the left hand when some present bitterness is likely to draw us from the ways of God in both cases the hopes of future joys outweigheth that pleasure and allay that bitterness If the temptation be the comforts of the world or the delights of sin he that sincerely hopeth for Heaven dareth not think so slightly of it as to lose it or put it to hazzard for a little carnal satisfaction 't is noted high prophaneness in Esau to sell the birth-right for a morsel of meat Heb. 12.16 Sin cannot offer him things so good but he must forego better and so the heart riseth in indignation against the temptation Shall I leave my fatness my sweetness to rule over the Trees If the temptation be some grievous inconvenience or affliction Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory This is the language of one that hopes for salvation all is but a flea-biting to him that hath his heart in Heaven 3. To comfort us in all our tribulations There are many difficulties that intervene and fall out between hope and having between our first right to eternal life and our full possession of it in our journey to Heaven we meet with tryals and sufferings by the way now 't is hope carryeth us through and therefore 't is compared to an Anchor Heb. 6.19 To an Helmet 1 Thes. 4.8 As we would not go to Sea without an Anchor nor to War without an Helmet so neither must we think of carrying on the spiritual life without hope nothing else will compose the mind or keep it stable in the floods of temptation therefore 't is an Anchor nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions but this Helmet without this Anchor we are in danger of spiritual shipwrack without this Helmet our Heads are exposed to deadly blows from sin Satan and worldly discouragements 4. That we may dye peaceably and with comfort We need hope while we live but we most need it when we come to die and shoot the gulph of death They that are destitute of the hope of salvation are then in a dangerous woful and most lamentable case Job 27.8 What is the hope of the hypocrite if he hath gained when God taketh away his soul They may be full of presumption and blind confidence while they live but what hope have they when they come to dye All their worldly advantages will then yield them no solid comfort We live in a presumptuous dream that all shall be well but then they dye stupid and sensless or else despairing and their hopes fail when they have most need of them but then a lively hope of eternal life sustaineth the hearts of the faithful they are going to possess what they expected and when they resign their souls to Christ they can commit their bodies to the grave in hope Psal. 16.9 10. My flesh shall rest in hope for thou wilt not leave my soul in hell nor suffer thine holy one to see corruption God will not utterly forsake that dust that is in covenant with him nor suffer his servants totally to be extinguished or finally to perish 1. VSE is Information 1. That the great reward of a Christian lyeth not in things seen but unseen Not in the good of this world but of another because hope is one of the graces requisite to his constitution and hope is about future things Much to blame then are they who place all their happiness in present things which are so transitory God hath reserved us to a future estate because he bestoweth graces that suit with it and nothing so opposite to it as the spirit of the world 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God 2. The Cognation and kin that is between faith and hope The one is the evidence of things not seen Heb. 11.1 The other is the earnest desire and expectation of things not seen The one is an Assent the other an Appetition Faith differeth from hope 1. In the order of nature Faith goeth before as the cause is before the effect First There is a firm perswasion of good things to come and then a certain expectation of them in the way which God hath appointed Faith assents to the truth of the promise and hope looketh for the accomplishment of it 2. In the object there is some difference First in the latitude of the object The object of faith is larger Faith is of things past present and to come as by faith we believe the Creation of the world Heb. 11.4 The present existence of God Heb. 11.6 And the truth of heavenly joys Heb. 11.1 Hope is only of things to come So again we believe some things that we hope not for as the Torments of the damned For hope is an expectation of good to come and the pains of hell are matter of fear not of hope Secondly In the formal consideration of the object Faith looketh to the word promising verbum rei hope to the thing promised rem verbi Faith considereth the veracity or truth of God in making the promise hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ Faith respects the person giving his fidelity hope the persons receiving their benefit Faith perswadeth us there is salvation hope that we shall or at least may obtain it 3. There is a difference in the subject Faith as 't is an assent is in the mind hope is in the affections as reflecting upon the goodness of the thing promised so that tho there be some difference between faith and hope yet they are much of a like nature 3. It informeth us of the excellency of hope faith saveth Eph. 2.8 and hope saveth as in the text which is to be regarded because our thoughts run so much upon faith that we overlook hope and we do so altogether regard our present reconciliation with God through the merits of Christ that we forget our Eternal fruition of him in glory and what is necessary thereunto as if the whole drift of the new covenant were only to comfort us against the guilt of sin Now a Christian should mind both not only his
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
again so God is forced to use us a little hardly to cure us of our spiritual frenzy Thou darest not pray Lord let me have my worldly comforts though they damn me Let me not be afflicted though it do me good And if thou darest not pray so wilt thou murmur when God ordereth it so If a man break an arm or a leg in pulling us out of the water wherein otherwise we should certainly be drowned would we be angry with â—im And shall we fret against the Lord when he takes away the fuel of our lusts which will certainly drown us in perdition and everlasting destruction Is it not a good exchange to part with outward comforts for inward holiness Certainly that will be of more gain to us than all the affliction pain and loss which we suffer will do us hurt Certainly we lose nothing but our rust by scouring if God will take away our peace and give us peace of conscience our worldly goods and give us true riches have we any cause to complain If outward wants may be recompenced by an abundance of inward grace and we have the less of the world that we may have more of God and be kept poor and destitute that we may be rich in faith James 2.5 who is the loser If we have an healthy soul in a sick body as Gaius had 3 John 2. And an aking-head maketh way for a better heart Doth not God deal graciously and lovingly with us In short afflictions are compared to fire that purgeth away the dross 1 Pet. 1.7 To the fan that driveth away the chaff Matth. 3.12 To pruning that cuts off the luxuriant branches and maketh the other that remain the more fruitful John 15.2 To physick that purgeth away the sick matter Isa. 27.9 To ploughing and harrowing the ground that fitteth it to receive the good seed Jer. 4.4 And shall we be troubled when God cometh to make use of this fire to purge out our dross This fan to winnow away our chaff This prunings to lop off the luxuriancies of our souls This plough to break up our fallow ground to destroy the weeds that are in our hearts This sharp medicine to cure our sick souls Should we â—ot rather rejoice that he will not let us alone in our corruption but refine us as mâ—tal is by the fire And fan and winnow us that we may be pure grain and prune â—s that we may be fruitful in holiness And usâ— medicine to cure those distempers which otherwise would destroy us And suffer thâ— ploughets to make long fuâ—rows upon our backs that we may injoy the richer crop 〈◊〉 is for good 3. For our eternal good Heaven will make us compleat amends for all that we suffer here 2 Cor. 4.17 Those light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory These afflictions are so far from infringing our happiness that they do promote it How promote and how work Partly as the patient enduring doth secure our interest God will not fail to reward them that patiently suffer for his sake or submit to his discipline for these transitory light afflictions and sufferings are so accepted by him that they are sure to be rewarded by him Matth. 5.12 great is your reward in heaven And James 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the crown of life which God hath promised to them that love him Partly as they are a means which God useth to draw us off from the love and esteem of the world and to awaken in us an earnest desire and serious pursuit after Heavenly things Gal. 6.14 They conduce to mortification and kill the gust of the flesh so that our title is not only more secured but our hearts prepared Partly because here is the full recompence the good that answereth all objections if cast out by men you are received by the Lord if calumniated by the world approved by God if you have lost the love of all men for your faithfulness and sincerity you shall injoy the love of God if imprisoned you shall shortly be in your Fathers house There all your fears and sorrows will be at an end your desires accomplished and your expectations satisfied 'T is Heaven that turneth pain into pleasure death into life and partly because tho we fail in particular conflicts yet God secureth our everlasting estate Romani praelio sepe victi bello nusquam So Christians we cannot say that always there is such sensible benefits by afflictions but this is the sense of the place as the following verses shew That the general issue of things is determined and put out of controversie by it The infallibility of Gods conduct cannot be discerned by every particular event for a Christian may not gain by every trouble he falleth into but by altogether his eternal estate is promoted they all are means to preserve us till we come to Heaven Thus you see how he that could turn stones into bread water into wine can extract a blessing out of our saddest miseries and afflictions and make the bitterest herbs to yeild honey to the saints 2. The certainty of this We know Not by an uncertain and fallible conjecture but upon sure grounds What are they 1. The promise of God by which he hath secured the salvation of his people notwithstanding their troubles Heb. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to lay hold of the hope set before us Gods resolved purpose declared in his Covenant cannot be altered his promises in time are his eternal purpose before time he hath undertaken by promise and oath to be their God the God of their salvation 2. By the experiences of the saints who have found it so Psal. 119.71 Before I was afflicted I went astray but now I learn thy statutes they have been perswaded of it Phil. 1.19 I know that this shall turn to my salvation All the troubles he endured should be so ordered by God as they at length turn to his eternal happiness 3. From the nature of the thing two considerations enforce it 1. All things are at Gods disposal and forced to serve him Men Devils crosses and comforts nothing can fall out against or without his will Angels Devils Men have no power to null and frustrate his decrees for he is the supreme and universal Lord Psal. 33.11 The counsel of the Lord standeth for ever the thought of his heart to all generations And therefore he blasts and frustrateth all the devices of the wicked and what he decreeth shall immutably come to pass 2. His special care over his people He hath carried them in the womb of his decrees before the foundation of the world
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 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 God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
in their troubles and sufferings than by permitting them to live in prosperity and scandalize others by their vanity sensuality and pride of conversation God is usually more honoured by his people at such times when his graces are exercised in the eye of the world and his people confess him in the midst of persecutions 2. The advancement of Christs kingdom in the propagation of the Gospel Rev. 12.11 They overcame by the blood of the Lamb and the word of their Testimony and they loved not their lives to the death There is an overcoming indeed you will say to die in the quarrel Yes as long as Christ overcometh a Christian hath that which he looketh for If their blood may be the seed of the Church they are content Some convinced others converted brethren strengthned and confirmed Phil. 1.12 Those things which happened to me have fallen out rather to the furtherance of the Gospel His sufferings conduced thereunto as much as his preaching 3. Our own salvation 'T is not worldly prosperity and greatness and dominion that we should seek but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity and carnal honour and pleasure then were we clearly overcome when we hazard our worldly interests but 't is Heaven that we aim at and therefore as Christ endured the cross and despised the shame for the glory set before him Heb. 12.2 3. So we must despise the cross for the same ends 2 Cor. 4.17 These light afflictions which are but for a moment shall work in us a far more exâ—eeding and eternal weight of glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Heb. 10.34 They took joyfully the spoiling of their goods as knowing in your selves that you have in Heaven a better and an enduring substance At length we shall have our promised Crown 4. To maintain and keep alive present grace First our faith 2 Tim. 4.8 I have kept the faith when we abide faithful with God and are not drawn to apostacy by all the flatteries or threatnings of the world Secondly Our love to God Satans design is to make a breach between God and us Rom. 8.38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ unclasp these mutual imbracements whereby Christ and the soul held fast one another you are in Christs arms and Christ in yours The Devil would count it a greater victory to conquer your love than to get a power over your bodies and bodily interests his design is to keep men from God if therefore adversity bringeth you the nearer to him then you conquer The souls of the faithful are kept closer to God in suffering times than in prosperity being sensible of the vanity and emptiness of all worldly things and weaned from them what ever befall the body you keep nearer to God and have most of his love Thirdly our patience that 's not overcome by the storm and tempests of temptations Luke 21.19 In patience possess your souls A man keepeth himself as long as he keepeth his patience James 1.4 Let patience â—ave its perfect work this is necessary that we may receive our Crown Heb. 10.36 For ye have need of patience that after ye have done the will of God ye might receive the promise Well then a Christian overcometh not when he gets the best of opposite interest in the world but when he keepeth himself in a capacity to injoy the Heavenly inheritance 2. How more than a conqueror When he doth not only keep his standing but gets ground by the temptation Rom. 8.28 All things shall work together for good to them that love God not only bear them but groweth the better for them First more holy and more heavenly as graces by being exercised are improved and increased Heb. 12.11 Wherefore lift up the hands that hang down and the feeble knees More sensible of the folly of sinning than at other times Secondly more joyful comforts are increased Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation works pateince and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions and distresses for Christs sake for when I am weak then am I strong Acts 5.41 They departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name and so triumpheth most when he seemeth to be most overcome Thirdly more resolute in the profession of godliness 2 Sam. 6.22 If this be to be vile I will be more vile and base in mine own eyes Courage groweth by sufferings as trees are more rooted by being shaken Psal. 119.126 127. It is time for thee Lord to work for they have made void thy law Therefore I love thy Commandments above gold yea above fine gold As a staff is holden the faster the more another seeketh to wreâ—t it out of our hands 3. Who is this true believer that will be more than a conqueror The victory is sometimes ascribed to faith 1 John 5.4 5. Sometimes to love Rom. 8.35 What shall separate us from the love of Christ Love is not only taken passively for the love wherewith Christ loveth us but actively for the love wherewith we love Christ I can exclude neither for the success is here ascribed in the text to Christs love to us but there our love to Christ must be understood also for what shall separate us from the love of God Shall tribulation or distress or persecution or famine or nakedness or peril or sword Tribulation is not wont to draw God from loving us but to draw us from loving of God And in the text 't is said we are conquerors not God is a conqueror 'T is we are assaulted not Christ and 't is our love which the temptation striketh at Both must be included Christ hath hold of a believer in the arms of his love and a believer hath hold of Christ 1 John 4.14 Well then 't is faith but faith worketh by love Gal. 5.6 Christ is rather held by the heart than the hand only Go to them that make a Religion of their opinions and you will find no such effect if they have a faith 't is that that never went deeper than their brains and their fancies but where Christ dwelleth in the heart by faith there he remaineth constantly Eph. 3.17 and flitteth not thence he resideth as in his strong
called life and well deserveth it This life is but a continued death it runneth from us as fast as it floweth to us and 't is burdened with a thousand miseries but that life which is the portion of the faithful 't is a good and happy life and 't is endless it hath a beginning but it hath no end One moment of Immortality is worth a full age of all the health and happiness that can be had upon Earth what will you call life The vegetative life or the life of a plant Alas if that may be called life 't is not an happy life for the plants have no sense of that kind of life they have The sensitive life or the life of the Beasts will you call that life They are indeed capable of pain and pleasure but this is beneath the dignity of man and those that affect this kind of happiness to injoy sensual pleasure without remorse degrade themselves from that dignity of nature wherein God hath placed them and make themselves but a wiser sort of beasts as they are able only to purvey for the flesh more than the bruits can Wherein then will you place Life Surely in reason mans Life is a kind of light given us John 1.4 In him was Life and the Life was the light of men Reason and understanding was mans perfection Well then this is the Life which we must enquire after Now when is this Life of light in its full perfection While the Soul dwelleth in flesh and looketh out by the senses to things near at hand the proper contentments of the body are the poor paltry vanities of this deceitful World Now this is not the life which we were made for but when it seeth God and injoyeth God in the highest manner that we are capable of our true life lyeth in the vision of God 1 Cor. 13.12 And Matth. 5.8 For he is only that universal and infinite object which can satiate the heart of man and our proper and peculiar Blessedness Whom have I in Heaven but thee Psa. 73.25 This is our full and continued Happiness Alas the present life hath more gall than honey its injoyments are low and base and short and fading and its troubles and miseries are many Gen. 49.9 Few and evil are the days and years of my pilgrimage But in the other World there is nothing but Glory and Blessedness A glorified Soul in a glorified Body doth for ever behold God and delight its self in God 2. The other notion is punishment the Word signifieth not only punishment but torment So we render it 1 John 4.18 Because fear hath torment Annihilation were a favour to the wicked they have a being but 't is a being under punishment and torment Divines usually distinguish of poena damni and poena sensus the loss and the pain both are included Matth. 25.41 in Christs sentence Depart and go into everlasting fire God doth not take away the being of a sinner but he taketh away the comfort of his being he is banished out of his sight for evermore and deprived of his favour and all the joys and blessedness which are bestowed on the Godly and that is enough to make him miserable 'T is true a wicked man now careth not for the light of Gods countenance because looking to visible things he hath no sound Faith of those things which are invisible but now he cometh to understand the reality of what he hath lost and besides hath no natural comforts to divert his mind no Plays or Balls or Pleasures or Meat and Drink and company which now do draw off his heart from better things and solace him in the want of them Secondly the pain of sense that 's double the worm that never dyes and the fire that shall never be quenched Mark 9.44 The worm is the worm of Conscience reflecting upon his evil choice and past folly which hath brought him to this sad and doleful estate When he considereth for what base things he sold his birth-right Heb. 12.15 He parted with felicity and the Life to come this will be a continual torment and vexation to them And being under despair of ever coming out of this Condition his torment is the more increased If there were no more than this Conscience reflecting upon the sense of his loss with the cause and consequents of it surely this will fill him with anguish and the Body united to such a miserable self vexing and self-tormenting Soul can have no rest Secondly besides this there is the fire that shall never be quenched which is the wrath which bringeth on unspeakable torments on the Body For Wo Wrath Tribulation and Anguish is the Portion of every Soul that doth evil Rom. 2.9 10. What kind of punishments they are we know not but such as are grievous and come not only from the reflection of their own Consciences but the Power of God Rom. 9.22 God will shew his Wrath and make his Power known 4. Eternity is affixed to both Everlasting Punishment and Eternal Life 1. The joys of the Blessed are Everlasting There shall never be change of and intermission in their Happiness but after Millions and Millions of Imaginary years they are to continue in this Life as if it were the first moment Paul telleth you 1 Thes. 4.17 That we shall for ever be with the Lord. And what can we desire more in this Life if we had the confluence of all manner of comforts yet the fear of losing them is some infringement of our Happiness But there whatever Glory we partake of we shall never lose it it will be thy Crown for ever thy Kingdom for ever thy Glory for ever thy God and thy Christ for ever Oh why do we no more think of this This Life that scarce deserveth the name of a Life yet we would fain continue it though in pain and misery Skin for skin all that a man hath would he give for his Life Oh then how welcome should Eternal Life be which compared with this Life is like the Ocean to a drop When we lay both of these lives together this fading moment and that enduring Eternity how much more valuable doth the one appear than the other Our sorrows will soon end but these joys when they once begin will never end 2 Cor. 4.17 This light affliction which is but for a moment worketh for us a far more exceeding and Eternal weight of Glory Cannot we suffer with him for one hour deny our selves a little contentment in the World Shall we begrudge the labours of a few duties when assoon as the vail and curtain of the flesh is drawn we shall enter into Eternal Life and Joy 2. The Punishment is Everlasting The wicked are everlastingly deprived of the favour of God and of the light of his Countenance When Absolom could not see his Fathers Face kill me saith he rather than let it be always thus 2 Sam. 4 32. The wicked are never more to be admitted into
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
united to Christ partake of his Divine Spirit who doth sanctify the Souls of his people and doth mortify and master the strongest corruptions and raise them to those inclinations and affections to which nature is an utter stranger Th Impressions left upon the Soul by the Spirit may be seen in the three Theological graces which constitute the new Creature mentioned 1 Cor. 13.13 But now abideth Faith Hope and Charity And 1 Thes. 5.8 Putting on the brest-plate of Faith and love and for an helmet the Hope of Salvation And elsewhere Faith Love and Hope Now the operations of all these graces imply a new and strange nature put into us 1. Faith which convinceth us of things unseen and to live in the delightful fore-thought of a World to come 2 Cor. 4.16.17 18. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of Glory While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Now will there not be a manifest difference between a man that is governed by sense and one guided and influenced by Faith Certainly more than there is in a man that delighteth in ordering the affairs of Common-Wealths and a child that delighteth in moulding clay-pies So for Love A Child of God is so affected with the goodness that is in God and the goodness that floweth from God in the wonders of his Love by Christ and the goodness we hope for when all the promises are fulfilled that all their delights desires and endeavours are after God Not to be great in the World but to injoy God Psal. 73.25 Whom have I in Heaven but thee And there is none upon earth I desire besides thee And therefore can easily overcome fleshly and Worldly Lusts and such inclinations as the rest of the World are mastered with Well then a Christian ingrafted into Christ loseth all property in himself and is freed from self-love and that carnal vanity to which it is addicted Then for hope the strong and constant hope of a glorious estate in the other World will make us deny the flesh go through all sufferings and difficulties to attain it Acts 26.6 7. And now I stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our twelve tribes instantly serving God day and night hope to come And so by consequence a man acteth like another kind of Creature then the rest of men are or than he himself was before 2. The state of the Gospel calleth for it For it is a change of every thing from what it was before all things are new in the Kingdom of Christ and therefore we should be new Creatures also In the Gospel there is a new Adam which is Jesus Christ a New Covenant a new Paradise not that where Adam injoyed God among the Beasts but where the Blessed injoy God among the Angels a new Ministry new Ordinances and therefore we also should be new creatures and serve God not in the oldness of the letter but the newness of the Spirit Rom. 7.6 We are both obliged and fitted by this new state since we have a new Lord a new Law all is new there must be also a new creation for as the general state of the Church is renewed by Christ so every particular believer ought to participate of this new estate 3. The third Argument shall be taken from the necessity of the new creation 1. In order to our present Communion with God the new creature is necessary to converse with an holy and invisible God earnestly frequently reverently and delightfully For the effects of the new creature are life and likeness Those that do not live the life of God are estranged from him Eph. 4.18 Adam was alone though compassed about with multitude of Creatures Beasts and Plants there was none to converse with him because they did not live his life Trees cannot converse with Beasts nor Beasts with Men nor Men with God till they have some what of the same nature and life sense fits the Plants reason the Beasts so grace fits Men. So for likeness conformity is the ground of Communion Amos 3.3 How can two walk together except they are agreed Our old course made the breach between God and us Isa. 59.2 But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear And our new life and likeness qualifieth for Communion with him 1 John 1.6 7. If we say we have fellowship with him and walk in darkness we lye and do not the truth but if we walk in the light as he is in the light we have fellowship one with another An holy creature may sweetly come and converse with an holy God 2. In order to our service and obedience to God Man is unfit for Gods use till he be new moulded and framed again Observe two places Eph. 2.10 We are his workmanship in Christ Jesus created unto good works Every creature hath faculties sutable to those operations which belong to that creature So man must be new created and new formed that he may be prepared fitted and made ready for the Lord. You cannot expect new operations till there be a new life The other place is 2 Tim. 2.21 If a man purge himself from these he shall be a Vessel of honour sanctified and meet for the Masters use and prepared unto every good work There is a mass of corruption which remaineth as a clog upon us which maketh us averse and indisposed for the work of God and the Soul must be purged from these lusts and inclinations to the vanities of the World before 't is meet prepared and made ready for the acts of holiness Here must be our first care to get the heart renewed many are troubled about this or that duty or particular branches of the Spiritual life First get life its self for there must be principles before there can be operations and in vain do we expect strengthning grace before we have received renewing grace This is like little Children who attempt to run before they can go Many complain of this and that corruption but they do not groan under the burden of a corrupt nature as suppose wandring thoughts in prayer when at the same time the heart is habitually averse and estranged from God as if a man should complain of an aking tooth when a mortal disease hath seized upon his vitals of a cut finger when at the same time he is wounded at the heart of deadness in duty and want of quickening grace when they want converting grace as if we would have the Spirit blow to a dead coal complain of infirmities and incident
to your satisfaction and peace This is enough to support us in all conditions one drop of it is enough to sweeten all our crosses Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us And it is the life of all our comforts Psal. 4.6 7. Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased And Psal. 63.3 Because thy loving-kindness is better than life my lips shall praise thee 3. As God will owne them so Conscience speaketh peace and comfort to them that have their fruit to Holiness Before our full and final reward we have this solace that our own hearts do not only acquit us but approve what we do and a holy course of Life is usually rewarded with peace of Conscience it is not only without offence Acts 24.16 Herein do I exercise my self to have always a conscience void of offence towards God and towards man but it breedeth Joy 2 Cor. 1.2 Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world On the contrary mens hearts smite and reproach them for their sins and the breaches they make in their Duty Job 27.6 My heart shall not reproach me as long as I live the words imply that the heart hath a reproaching and condemning power when we do evil we shall sensibly find it by accusing thoughts within our selves Rom. 2.15 Their conscience also bearing witness and their thoughts in the mean time accusing or else excusing one another Conscience must be better used before it will speak a word of well-grounded peace to a man They that keep the thorn in the foot will never walk without pain If you would prevent the checks and upbraidings of your own Consciences you must take away the causes and occasions thereof walk so that our hearts may not reproach you Do you take care of your Duty and God will take care of your Comfort but if you give way to sin Conscience will awaken upon you 4. Our Title to the heavenly Inheritance is more clear and our Right confirmed by Holiness There is fulness of joy reserved for Gods People Psal. 16.11 and if we look to the end it must needs make the way the more pleasant and comfortable especially when we have by Faith a lively foresight of this endless Glory and Blessedness Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and by Hope and Love a foretaste of it Rom. 5.2 We rejoyce in hope of the glory of God Blessed will the time be when ye shall be for ever with the Lord and see his Glory and this is the end of the way you walk in Alas others can never have solid comfort they know where they are but know not where they shall be when they dye they must into an unknown World and which is worse to an unknown God of whose Love they never had any Taste or Experience But those that live always in the fight of the World to come and keep themselves in the way that tendeth thither and look continually when God will translate them into his immediate Presence they have the Foretaste before they have the Injoyment the Promise is matter of joy to them which is Gods Grant Psal. 119.11 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart The way they walk in is matter of Joy to them because that confirmeth their Right 1 Tim 6.12 Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses While they are in the way they look to the end of their Journey while running their Race they see a Crown set before them the very Acts of Faith Hope and Love are pleasant Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Well then who live the more pleasant lives they that walk upon the brink of Hell every moment or the Heirs of Eternal Life and Happiness who have an Heaven to wait for 5. They have easier Access to God or more free Communion with him here than others have because there is nothing to hinder neither on Gods part nor theirs God hath assured them of Audience and Welcome and they have in a great measure overcome their legal Bondage so as they are not shy of God nor stand aloof from him they do not allow themselves in the omission of any known Duty nor in the commission of any known sin and are sincere though not perfect 1 Joh. 3.21 22. If our hearts condemn us not then have we confidence towards God And whatsoever we ask we receive of him because we keep his commandments and do the things which are pleasing in his sight Two things obstruct our ready access to God our own Guiltiness and Gods Terror Our own Guiltiness straitens the heart and stops the mouth and makes us afraid and shy of God but they who are renewed and pardoned come out of this state of bondage their hearts do not condemn them for living in any known disobedience to God or course of sin which whosoever doth carrieth his sting and his wound about him and is subject to tormenting evils and legal fear On Gods part he is reconciled to such as make Conscience of Holiness and they may obtain at his hands whatever in Reason and Righteousness they ask of him he hath given them Liberty by his new Covenant-Grant and Charter founded in the Blood of Christ the Covenant is large and gracious and their Claim firm and sure and therefore they come boldly unto him But now Gods Presence which is the comfort of the Faithful is the burden of the carnal and the guilty terrible to them that live in sin and therefore they think they are never better than when they are furthest off from God Well then you see to have our Fruit to Holiness is the pleasure and comfort of our Lives for then we maintain our liberty in Prayer and our confidence towards God there is an open door of access to admit us to God and free and full Communion with him 6. Their Work is more easie because it is not done against the bent of the Heart but it is the course of Life which they have chosen Psal. 40.8 I delight to do thy will O God yea thy Law is within my heart 1 Joh. 5.3 This is the love of God that we keep his commandments and
us Is it a good temper and disposition of mind so that grace is represented to us congruously so that it findeth us fitly prepared Certainly seasons should not be over-slipped but yet this is not the adequate cause of conversion that some believe others not because we are so happy to find them in a disposition of mind to obey the word we see that many that come with an ill disposition and temper of soul to hear the word of God yet God taketh them by the heart people should bring a prepared mind free from distractions and prejudices but that is not all that is necessary we are to use the means but the success is from God who will take his own time Christians when they think themselves best prepared find not that efficacy in the word they could desire 2. All good is of God 1 Cor. 4.7 Who maketh thee to differ And what hast thou that thou hast not received And Jer. 24.7 I will give them a heart to know me 'T is his grace maketh the difference Matth. 13.11 'T is given you to know the mystery of the kingdom of Heaven but to them it is not given The cause of putting a difference between the one and the other is in the will of God the giver The advantages in the means of better temper better ministry somewhat there is in that Acts 14.1 They so spake that a great multitude of Jews and Greeks believed all this is to be imputed to Gods external providence one way of preaching may be more apt to convert souls than another a dart headed and feathered and sent out of a strong bow will pierce deeper than falling of its own weight pure solid Doctrine rationally enforced is more likely to do the deed But yet the thorough cause of the difference is internal grace changing the heart and powerfully inclining it to God Acts 11.21 The hand of the Lord was with them and a great number believed and turned to the Lord. 'T is Gods mighty power maketh the difference 3. Whatever God doth in time he purposed to do before all time for God doth nothing rashly and by chance but all by counsel and predestination 't is according to his purpose especially in mans salvation nothing is done but what he decreed to be done even the least circumstance time means and occasion 't is all according to purpose not of yesterday but from all eternity Acts 9.11 Gods sending Ananias to Paul and was not that foreknown and determined VSE Is to press us to admire grace Nothing moved God to let out his love upon us but his free eternal distinguishing love nothing keepeth the heart so right with God as a due sense of his free grace and love for the glory of his grace was the great thing God aimed at in all his dealings with us Eph. 1.6 12. To the praise of the glory of his grace wherein he hath made us accepted in the beloved That we should be to the praise of his glory who first trusted in Christ. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory This is the study of the saints Eph. 3.18 19. May be able with all saints to comprehend what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge 'T is the great excitement to duty 2 Cor. 5.14 The love of Christ constraineth us Rom. 12.1 I beseech you by the mercies of God 1 John 4.19 Titus 2.11 12. It breedeth a good spirit if love is at the bottom of all our duties 2. We have the truest view of our obligations to God in his elective love aulcius est ipso fonte Nothing will so much excite our love and gratitude as to consider 1. That God All sufficient who needeth nothing should chuse us He might have possessed himself if he had never created any thing without himself if you remove all Creatures from him you detract nothing from God if you add all to him you increase nothing in God 'T is the Creatures indigent condition that maketh him go without his own compass for the happiness of his being man cannot be happy in loving himself nor be satisfied in his own intrinsick perfections therefore seeketh supplies from abroad but Gods happiness is to love himself and delight in himself 2. That when God would look abroad among the Creatures he would chuse us whom he found in the polluted mass of mankind and make us objects of his grace and when he came to call us found us intangled in other sins as Abraham the father of the faithful an Idolater Joshua 24.2 every one that looketh into himself will find they were in temper to chuse any thing rather than Christ unless the Lord had prevented us by his goodness and turned our crooked wills and if we consider why we taken and others left Jer. 3.14 I will take you one of a city and two of a family And lastly if we consider this powerful prosecution of his eternal purpose This certainly will excite our love and gratitude SERMON XXXIX ROM VIII 29 For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren HEre is a reason why all afflictions work together for good to the called according to purpose because they were predestinated to be like Christ in all manner of likeness in sufferings holiness felicity In sufferings they must be afflicted as Christ was he had his share and they have their share Col. 1.24 I rejoice in my sufferings that I may fill up what is behind of the sufferings of Christ in my flesh Christ mystical is to suffer so much he was appointed and they are appointed 1 Thes. 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto Holiness we are to be holy as he is holy as well as afflicted as he was afflicted 1 Pet. 1.15 and again for felicity his sufferings had a good end so shall ours he bore afflictions and passed through them to eternal glory The captain of our salvation was made perfect by sufferings Heb. 2.20 So in us the cross maketh way to the Crown we can go no other way to Heaven than Christ did Therefore the conclusion out of all is That afflictions work for good they do not infringe our holiness but promote it rather if we be humble meek and patient as Christ was they do not infringe our happiness for still it fareth with us as it did with Christ as he was a pattern in bearing afflictions holily and couragiously so in the Crown of glory to be obtained after the victory He was the leader of a patient and obedient people to everlasting happiness so that here is a double argument Why all afflictions must turn to good because our afflictions fall not out besides the purpose
door to God Page 250 Our example Page 301 And encouragement Page 302 How we may be like him Page 303 In seven directions he was delivered for us and how Page 325 Given for and given to us how differ Page 328 Christs love to his what Page 374 375 Christians of two kinds Page 19 100 Few like Christ Page 302 Have in them a principle and power opposite to flesh Page 76 Their life should convince the world Page 78 Indeed who Page 79 All such have the spirit Page 80 Different sorts of Christians Page ib. True Christianity what Page 109 They are warned to take heed of foulest sins Page 127 Are by the spirit exactly made like Christ and wherein Page 149 Children of God shall be manifested Page 128 Might live safe above enemies Page 320 And how Page 320 321 Are compleatly provided for Page 326 Church finally conquers Page 371 Condemnation what Page 2 Freedom from it Page 340 It is either by law of Works or Grace Page 2 The word of God the rule of it Page 2 When final and eternal Page 2 Fears of it hardly rid Page 34 Deserved by sin Original and Actual Page 3 Sin Conversion Page 3 Dreaded by Conscience Page 3 How we exempted Page 3 Out of Christ under Condemnation Page 7 Conformity to Christ in afflictions in holiness in glory Page 299 Corruption of man Page 106 Crucifixion a painful and shameful death Page 137 Conquerors and more Christians Page 366 How and who Page 367 Conscience Page 3 22 65 171 Checks for sin urges to duty Page 3 139 Presignifies Gods Iudgments Page 3 Is a rule Page 171 Not to be slighted Tho from spirit of Bondage Page 157 343 Not to be slighted When from spirit of Adoption Page 171 Presupposeth a God and a Law Page 171 Conviction smother'd tend to Atheism Page 78 Where Conviction begins Page 111 115 Conversation good wherein Page 16 Conversion what Page 5 6 God doth all at first yet we must do and what Page 115 'T is a mighty Work Page 135 Covenants two Page 40 Of nature brings us under fears Page 155 Covenant of Grace a Law of the spirit and why Page 9 10 11 Hath all requisites of a Law Page 11 Is Christs Law Page 17 Giveth liberty Page 20 Set up a remedy for us Page 24 Creatures as such subjects of God Page 35 36 Their state shall be renewed and how probably Page 192 D DEath and sin go together Page 21 89 How many kinds of Death and what each is Page 58 It is a punishment Page 89 A mark of Gods Displeasure Page 89 The Destruction of sin in Believers Page 89 To them a means to enter into glory Page 89 90 Comfortable onely to the holy Page 91 92 Death of Saints differs from Death of sinners and how Page 97 What is Death to sinners Page 108 Very fit Eternal Death be the punishment of sin Page 108 Debtors to the spirit Page 99 100 Christians are so Page ib. One Debt to God is indissoluble Page 101 Increased by Redemption Page 102 104 Decrees vid. Election Purpose Deliverance from Bondage of sin and Death very great priviledge Page 23 But begun now full at last Page 96 Dependence on God binds us to please him Page 68 Subjects us to God Page 102 Desires of Rest prove there is rest to be had Page 220 Desires of Hope strong Page 242 Destiny worthy to be known Page 40 41 117 Deadness to duty whence Page 131 Difficulties whet Christian hopes Page 238 Discouragements in obedience injurious to Christ and us Page 38 Lessen our Comforts Page 246 Sinners not Discouraged in sin Saints should not be in duty Page 247 Discourse with our selves Page 55 Disorder in mans mind Page 20 How great and whence Page 116 Dispair twofold and what each is Page 154 Displeasure of God seen most in his internal Government Page 85 Dissent too weak is too much consent to sin Page 52 Distress what Page 351 And why Page 341 Divel Flesh and World set out their best first Christ sets out his worst first his last is best Page 143 Divine works equally the works of Father Son and holy Ghost Page 94 In way proper to each Page ib. Do and Suffer ere we come to Heaven Page 241 Do as you can in Duty tho you cannot as you would Page 254 Dominion of the spirit Page 74 82 Of our Creator Page 100 Of Property and of Iurisdiction Page 100 In God is Universal Page 101 Dominion of God over all Page 316 Dominion of Man over the Creatures was by gift Page 195 Doubts of Eternity lye at bottom of our backwardness to good Page 143 Drooping Christians wanting to themselves Page 156 Die to sin and live to holiness mutually help each other Page 139 We must to live Page 242 Duty tho small yet must in their season be done Page 361 Dying men usually inquire whither going Page 40 117 To Believers is Christs pulling down their Cottage to build them a Palace on his own Charges Page 360 E EArnest of our Inheritance what how long continues Page 96 Earnestness of desire with hope Page 234 Earth and Heavens new Page 188 End of things best measure of them Page 143 269 Effectual Calling what Page 289 And its properties Page ib. Of meer love of God to us Page 290 Wrought by Almighty power Page 291 The particulars of it Page 291 Ends and aims of men different and they are as is their End Page 107 Election of particular persons to Life Page 293 Of meer grace unchangeable Page 293 Agreeable to the honor of God Page 294 And unsearchable in the methods of love to the Elect Page 294 295 Hence they are made to differ from others Page 295 296 By their conformity to Christ Page 299 In what this is Page ib. Shall be Called Iustified c. Page 304 Obligeth us to Duty and gratitude Page 309 Election and the effects are of grace in excellent order and connexion Page 308 This should affect our hearts and in what particulars Page 309 Endeavours must be continued to success Page 49 Eenemies of our Salvation agree in making us Rebels against God Page 64 Cannot hurt us while God is for us Page 314 315 316 Are in chains of Providence Page 321 Enquiry which dying men make Page 40 117 Episcopius fountain of new Theologie Page 5 Estates two in which all end Page 40 Which is ours we may know by the Scriptures Page 172 Esteem of God and things of God discover what we are Page 44 Eternity compar'd with time may set all right Page 182 Eternal Life what Page 59 Eternal death what Page 59 Exaltation of Christ our justification Page 348 Exhortation more necessary than tryal for weak Christians Page 47 Excommunicated by men received by God Page 186 Expiation of sin previous of our being heirs of God Page 179 Events are to be left to God Page 273 Evidence of true Christianity Page 82 83 84 330 Qualities of
want and we mutually communicate to one another our benefits As divers Countries have divers Commodities and one needeth another one aboundeth with Wines some have Spices others have Skins and Commodities in other kinds that by Commerce and Traffick there might be Society maintained among Mankind So God in his Church hath given to one Gifts to another Grace to maintain an holy Society and spiritual Commerce among themselves 1. VSE Is to perswade us to imploy our several Talents for God be they more or less none are to be idle 2 Tim. 2.6 Stir up the Gift that is in thee First If we have but one Talent God expects the improvement of it Adam in Innocency had his work appointed him by God Secondly Those that have the greatest Gifts should not contemn those that have few or less and those that have few not envy others that have more but be mutually helpful one to another acknowledging the Wisdom and Goodness of God in all that we have 'T is a base Spirit that would shine alone or set up one Gift to the prejudice of another Let no man glory for all things are yours 1 Cor. 3.21 He that laid the World in Hills and Valleys would not have all Champion and smooth ground Prov. 17.15 2. VSE Give your selves and all that is yours to God Nothing is more reasonable than that every one should have his own therefore let us consent to Gods propriety and absolutely resign our selves to the will dispose and use of our Creatour but first our selves and then what is ours SERMON XII MATTH XXV v. 16 17 18. Then he that had received the five Talents went and traded with the same and made them other five Talents Likewise he that had received two he also gained other two But he that had received one went and digged in the Earth and hid his Lords Money THis is the second part of the Parable We have heard of the Masters Distribution now we shall hear of the Servants Negotiation how they employed the Talents received There was a disparity and inequality in the Distribution so in the Negotiation Two of the Servants used their Talents well the third traded not at all but went and digged in the Earth and hid his Lords Money Among them that used their Talents well there was a difference but still with proportion to what they had received He that had received five Talents made them other five And he also that had received two gained other two Doct. I. That those that have received Talents must trade with them for Gods Glory and the Salvation of their own Souls and the good of others Doct. II. In Trading our Returns must carry proportion with our Receipts Doct. III. Among those that have received Talents all are not faithful for one hid his Lords Money For the first Point Doct. I. That those that have received Talents must trade with them for Gods glory and the Salvation of their own Souls and the good of others I shall first explain the Point and then prove it First For the Explication or Illustration I will enquire 1. What things are to be be accounted Talents 2. What it is to trade with them 3. To whom the gain and Increase redoundeth First What are these Talents In the general all the things God hath instrusted us with or any thing that may help to promote the glory of God Reason Health Strength Time Parts Interests Power Authority Wealth the Mercies of his Providence Afflictions Ordinances Means of Grace yea Grace it self All these are vouchsafed to us freely by God and may be improved for his glory There is none of us but have had many advantages and opportunities put into our hands of glorifying God and promoting our own and others Salvation Of all it may be said Prov. 17.16 Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to use it Reason and Parts are a Price put into your hands so is Time and Strength so are Riches and Power so are Ordinances and Providences and indeed all the Blessings of this life God must be gainer and also your selves In a spiritual sense he must have a share in your Time Strength Wealth and Power and you must gain by every Ordinance and every Providence something whereby you may be more fitted to glorifie his name and to do good in your generation But more particularly Talents may be referred to two Heads dona sanctificantia and administrantia Graces helps and saving Gifts 1. Dona sanctificantia Sanctifying Gifts or the Graces of the Spirit these are highest and are called the true Riches Luk. 16.11 If therefore ye have not been faithful in the unrighteous Mammon who shall commit to your trust the true riches To be trusted with an Estate is not so great a trust as to be trusted with Grace This is a Gift more precious and should not lye idle God trusts ordinary men with common Gifts before he trusts them with Grace When we suspect that a Vessel is leaky we try it first with Water before we fill it with Wine God expecteth more honour from New Creatures than he doth from all the World besides that they should do more good in their places Partly because they have new obligations by Redemption 1 Cor. 6.20 You are bought with a price therefore glorifie God in your Bodies and Souls which are Gods You are twice bound and a double Obligation will inferr a double Condemnation if we answer it not And Partly because by Regeneration they have new dispositions they are more fitted to glorifie God and do good to others Eph. 1.12 That we should be to the praise of his Glory Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their New-being fitteth them to honour God They serve mainly for this very use and therefore this Duty of trading for God lyeth first and most upon them Wherefore hath God created them a-new in Christ Jesus but to glorifie his name and admire his Grace and live answerable to his Love and to bring him into request among all about them Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven They that are eminent for the profession of Godliness and are set as lights in the World or a City upon an Hill these should bring much Honour to God and provoke others to do so as the Stars which are the shining part of Heaven draw eyes after them if they should be eclipsed they set the World a wondring so should they shine as lights in the midst of a crooked Generation Phil. 2.15 or as the Star that shined at Christs Birth conducted the Wise men to him so should they by their Profession and practice lead others to Christ. 2. Dona Administrantia Subservient Helps Now these are of several sorts First Either Gifts of Nature both of the Mind and of the Body Of the Mind as promptness of Wit clearness of
the Understanding soundness of Judgment or solid Wisdom all these were given you of God and he expects an Improvement of these for his Glory that every man should be what he is for his Creatour 'T was a good saying of Epictetus in Arrian Si essem Lucinia c. If I were a Nightingale I would sing as a Nightingale Si essem Alauda c. If I were a Lark I would piere as a Lark but now I am a Man I will glorifie God as a Man But alas how often do men of the best endowments miscarry Isa. 47.10 For thou hast trusted in thy wickedness thou hast said None seeth me Thy wisdome and thy knowledge it hath perverted thee and thou hast said in thine Heart I am and none besides me Sathan made use of the Serpent who was the subtilest of Beasts of the Field Gen. 3.1 The Devil loveth to go to work with the sharpest Tools God hath given great Abilities to some above others to enable them for his Service Now the Devil to despight God the more turneth his own Weapons against himself But it should not be so We should remember that we have nothing but what we have received and who maketh us to differ 1 Cor. 4.7 So of the Body as Health and Strength Surely these Bona Corporis are Talents God fitteth every man for the work wherein he will be honoured by him Gal. 1.15 Separated from his Mothers Womb with a Body fit to endure travel and hardship Strength 't is not to be wasted in sin and vanity but employed for God It is better it should be worn out with labours than eaten out with rust Secondly Outward Interests such as Wealth Honour and Power these are comfortable to the Animal life and lay an Obligation upon us and also they give us many advantages of doing good which should alwayes be taken hold of and used by us as the greater Veins abound with blood to supply the less Prov. 3.9 Honour the Lord with thy substance and the first-fruits of all thy increase Though many never forget God more than when he hath blessed them it is their duty to make some improvement of this Talent also Eccl. 7.11 Wisdom with an Inheritance is good 'T is good of it self alone but 't is better more useful and beneficial to our selves and others when God giveth us with the blessings of this life Wisdome Wealth is an excellent instrument whereby a man is enabled to do much good and is an help to Piety and Charity Poor men are not heeded and regarded So Honour and great Place is an opportunity whereby Grace may put forth it self with greater advantage Neh. 1.11 The Lord shew me favour in the sight of this man For I was the Kings Cup-bearer He mentions his Relation as having made an advantage of it Thirdly The Providences we are exercised withall whether Mercies or Afflictions we are to give an account of them Mercies and Comforts vouchsafed to us by God 'T is a naughty heart that would enjoy any thing apart from God and looketh to his own personal contentment more than Gods Glory Joel 2.14 In a great famine they desire plenty that there may be a Meat-offering and a Drink-offering for the Lord. So for Afflictions God expecteth some improvement of them There is mercy in it that God will put us under his Discipline Job 7.18 What is man that thou shouldest visit him every morning and try him every moment and we must account for our afflictions Amos 4.2 3. God reckoneth up our Chastisements Fourthly Ordinances and instituted helps they come under a fourfold Notion Duties Priviledges Means Talents As Duties injoyned so they are part of our homage due to God 'T is not a matter arbitrary there is a tie upon our Consciences to keep us to the due observance of them As Priviledges Hos. 8.12 I have written to them the great things of my Law This keepeth us from weariness that we may not consider them as a burthensome task They are a great Priviledge dearly bought 'T is by the blood of Jesus that we draw near to God As Means for our growth and improvement that notion is necessary that we may not rest in the work wrought but look after the Grace dispensed thereby There is much difference in doing things as a Task and using them as a Means Means are for some end As Talents for which we must give an account which will quicken us to more earnest diligence in the improvement of them Some do not look upon them as Duties and so neglect them others not as Priviledges and so are not so chearful in the use of them others not as Means and so rest in the work wrought others not as Talents and so are indifferent whether they get good by them yea or no. Secondly What is it to trade with them It implyeth 1. A Conscionable use of all our Gifts 2. A Diligent Improvement of them to the ends for which they were intended 1. That we should use them well and holily our Graces well our Parts well our Estates well Our Gifts and Graces are not for Pride and Ostentation Open my lips that my mouth may shew forth thy praise not my own saith holy David The Service of Hell must not be maintained with the Contributions of Heaven neither must we seek Gods approbation to the setting up of our own glory Phil. 1.15 Some preached the Gospel out of strife and envy Unmortified Corruption will make a mans most excellent Gifts subservient to his basest Lusts though exercised in the choicest Duties of Prayer and Preaching Applause Vain-glory and such like carnal motions and ends may set some men on work and make them prostitute the service of Christ to their own Lusts. This is not to trade as Factours for God but to set up for our selves So for Estate to spend it in pomp and vanity 't is sowing to the flesh Gal. 6.8 To spend our Wit Time and Strength upon the service of our fleshly Lusts or to make our Body a Strainer for meat and drink or a Chanel for Lust to run thorough to be all for present profit pleasure and Preferment this is instead of trading with Talents to use them to Gods dishonour 2. That we should be laborious according to our Gifts and opportunities As a Servant is sent abroad to spy all advantages of gain for his Master so we are sent into the World to take all occasions of doing good 1 Cor. 15.58 Alwayes abounding in the work of the Lord. Ministers are to watch for Souls and Magistrates are to watch for good and private Christians to be careful to maintain good Works To do a little good by the bye will not be accepted we must be hard at work for God Thirdly To whom the Gain and Increase redoundeth In a Moral consideration there are three Beings God Neighbour and Self Accordingly we are appointed to work for three Ends the Glory of God the Salvation of our own Souls
Heaven their Angels do alwayes behold the Face of my Father which is in Heaven Did we but consider the Value Christ puts upon the meanest Christian we would be loath to offend them What Comfort Love Kindness you shew to them 't is reckoned by Christ as done to himself If we would look upon things now as they shall be looked upon at the Day of Judgment we would find our Hands and Tongues tyed and bridled from injuring Christ's faithful Servants yea we would shew more of a Christian Spirit in relieving their Bodily and Spiritual Necessities and doing Good upon all occasions 3. It teacheth us to take off our Thoughts from things Temporal to things Eternal both in judging of our selves and others The great Miscarriage of the World is because they measure all things by Sense and visible Appearance Now we are the Sons of God but it doth not appear what we shall be 1 Joh. 3.2 Heirs in the World are bred up suitable to their Birth and Hopes but God's Sons and Heirs make no fair Shew in the Flesh. 1. Do not judge amiss of others God's People are a poor despised hated scorned Company in the World as to visible Appearance and what Proof of Christ is there in them Who can see Christ in an hungry Beggar or the glorious Son of God in an imprisoned and scorned Believer Or one beloved of God in him that is mortified with continual Sicknesses and Diseases Lord when saw we thee an hungred or sick and in Prison A Pearl or a Jewel that is faln into the Dirt you cannot discern the worth of it till you wash it and see it sparkle A Prince in disguise may be justled and affronted To a common Eye things go better with the Wicked than with the Children of God They enjoy little of the Honour and Pleasure and Esteem of the World and yet they are the Excellent Ones of the Earth Psal. 16.3 If you can see any thing of Christ in them of the Image of God in them you will one day see them other manner of Persons than now you see them or they appear to be These will be owned when others are disclaimed and glorified when they are rejected and banished out of Christ's Presence And though your companying with them be a Disgrace to you now 't will then be your greatest Joy and Comfort 2. Do not judge amiss of your selves When the World doth not esteem of us but is ready to put many Injuries upon us and to follow us with Hatred and sundry Persecutions we are apt to judge our selves forsaken of God that we have no Room or Place in his Heart or else these things would not befal us Oh no! Christ may be imprisoned in his Members banished in his Members reduced to great Streights and Exigencies in his Members yea by the Hand of God you may be made poor and hungry and naked but all this shall be recompensed to you We must not walk by Sense but by Faith 2 Cor. 5.7 Time will come when they that wonder at our Afflictions shall wonder at us for the Glory that Christ will put upon us when you and all the Saints about you shall say Little did I think that a poor base laborious miserable Life should have such a glorious End and close Christians wait but a little time and you will have more cause to wonder at the Glory that shall be revealed in you than at the Afflictions you now endure Secondly We now come to Christ's Answer and Reply to this Question Wherein 1. Take notice of the Note of Averment and Assurance Verily I say unto you I do the rather observe it because I find the like in a parallel Place Matth. 10.42 Verily I say unto you he shall in no wise lose his Reward This sheweth that 't is hardly believed in the World but yet 't is a certain Truth 2. The Answer its self wherein the former Passages are explained of Christ's being hungry thirsty naked exiled imprisoned the Riddle is opened What is done to the Afflicted Christ taketh it as if it were done to him in Person In this Answer observe 1. The Title that is put upon Afflicted Christians they are his Brethren 2. The Extent and Vniversality of this Title the meanest are not excepted The least of these my Brethren The Meanest as well as the most Excellent the Poor the Abject of the World believing in Christ are accounted his Brethren 3. The particular Application of this Title to every one of them To one of the least of my Brethren We cannot do good to all yet if we do good to one or to as many as are within our reach or the compass of our Ability it shall not be unrewarded 4. The Interpretation of the Kindness shewed to these Brethren What you have done to the least of these my Brethren you have done it unto me 1. I shall first consider the Force and Importance of these Expressions 2. Their Scope and Intendment here which is to bind us to Acts of Charity and Relief to Christ's poorest Servants First For the Force and Importance of these Expressions And there first observe That whoever believeth in Christ are accounted as his Brethren and Sisters and he will not be ashamed to own them as such at the last Day Here I shall shew you 1. Who are Brethren 2. What a Priviledge this is First Who are Brethren Some by Brethren understand Mankind And so What you have done to the least of my Brethren in their Sense is to the meanest Man alive Partaker of that Humane Nature which I have honoured by assuming it But that is Brethren in the largest Sense No that 's not his meaning here Upon what grounds Charity is to be expressed to them I shall shew you more fully by and by To do good to a poor Man as to a poor Man is a Work of natural Mercy but to do good to a poor Man as he is one of Christ's Brethren is a Work of Christian Charity 2 Pet. 1.7 And to Brotherly kindness Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distinguished There is a more kindly and tender Affection that we owe to those who are Children of the same Father or are in Charity bound to judge so by sympathizing with them in Trouble supplying their Necessities every way studying to promote their Spiritual and Temporal Welfare But a general Love to all we must thirst after and endeavour the true Good of all to whom we may be profitable But the Title of Brethren to Christ groweth from Faith by which we are made the Children of God Joh. 1.12 But as many as received him to them gave he power to become the Sons of God And therefore Christ calleth them Brethren And 't is very notable to observe Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren Mark The Kindred
Christ and yet run after such low things SERMON XXIV JOHN XVII 15 I pray not that thou shouldest take them out of the World but that thou shouldest keep them from the Evil. CHRIST having enforced his Request explaineth it not to inform God but to comfort the Disciples as Explications in Prayer are for our benefit Our Heavenly Father can interpret our Sighs and Breathings but formed and explicite words have a greater force and efficacy upon our Hearts This Explication is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that thou shouldest take them out of the World that is presently glorify them either by an ordinary Death or by an extraordinary translation as Elijah and Enoch were translated Christ was not ignorant of their danger yet he would have them ride out the Storm he would not carry his Disciples to Heaven with him nor doth he pray his Father to do it tho he loved their Company and they his that they could be content to die with him as John 11.16 Let us also go that we may die with him yet I pray not that thou wouldst take them out of the World 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that thou shouldest keep them from the Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred from the Evil One or from the Evil Thing as referring to a Person or Thing To a Person the Evil One is often put for the Devil Mat. 13.19 VVhen any one heareth the VVord of the Kingdom and understandeth it not then cometh the wicked One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taketh away that which he heard 1 John 2.13 I write unto you young Men because ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked One. 1 John 3.12 Not as Cain who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that wicked One and slew his Brother Or else to the evil Thing Mat. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver us from Evil. Mat. 5.37 VVhatever is more than this cometh of Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 The whole VVorld lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wickedness Which shall we prefer I Answer Since the Words lie so indifferently for either sence we may interpret them of both keep them from the Author of Evil and from Evil it self from Sin from the Power and Snares of the Devil from Destruction till their Ministry be accomplished Satan he is the Author the World is the Bait Sin is the Hook Keep them from the Devil that they may not come under his Power from the World that they may not be deceived by its Allurements Briefly this keeping may be referred to their Life or to their Souls keep them alive as long as they have work to do keep their Souls that they may neither by the World or by the Devil be drawn to do any thing unseemly and unbecoming their Profession 2 Cor. 13.7 I pray God that ye do no Evil but that ye should do that which is honest And Rev. 3.10 I will keep them from the hour of Temptation which shall come upon all the Earth to try them that dwell upon the Earth It is meant of a Preservation in the time of a bloody Persecution under Trajan Christ prays for temporal and spiritual Safety temporal Safety so far as is necessary to carry on the Duty of their Calling Points 1. Obs. That it standeth with the VVisdom and Goodness of God to continue us in the VVorld notwithstanding the Dangers of it Christ loved his Disciples and knew they were exposed to the World's hatred yet I pray not that thou shouldst take them out of the VVorld In Evil Times sometimes God taketh his Children out of the World and sometimes he continueth them in the World both Dispensations stand with his Wisdom and Goodness There are Reasons on both sides 1. For taking them away in Evil Times It standeth with his Goodness that they may not feel the smart of them Isa. 57.1 The Righteous perisheth and no Man layeth it to Heart yea the merciful Man is taken away none considering that the Righteous is taken away from the Evil to come When Corn is gathered in then the Beasts are turned into the Field God valueth his Saints so that he doth not count the World worthy of them Heb. 11.38 Of whom the VVorld was not worthy He sheweth his Jewels and then shutteth them up into the Casker And with his Wisdom that they may not be corrupted The Wisdom of Providence concurreth to our Preservation as well as the Power of Grace Enoch was translated and taken out of the World in a wicked Age. 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we might not be condemned with the VVorld What judging and chastning was it not only by Sickness but by Death Many are sick and many weak and many fallen asleep 2. Christ continueth them in the World as the Disciples here partly because he hath need of them as the Disciples were to preach the Gospel Partly that they might have more experience and a more grown Faith they might try God and God might try them they might have experience of his Faithfulness and he of their Loyalty The World must have a time of trial and so must we Nay he dealeth thus with Believers they are continued in Evil Times either because God hath more work for them to do or that they may carry more experience with them to Heaven Vse To refer it to the Wisdom and Goodness of God either to go or tarry Christ knew there was Service for them to do therefore he was express I pray not that they may be taken out of the VVorld We that know not the Counsels of God must refer our selves to his Pleasure 2. Obs. That as long as we have a Ministry and Service to accomplish we should be willing to continue in the World Paul was at a strait Phil. 1.21 22 23. The Cause was Service For me to live is Christ and to die is Gain For if I live in the Flesh this is the Fruit of my Labour viz. bringing Honour to Christ yet what I shall chuse I wot not For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better He is ravished with the Thoughts of it but then he considereth the profit of the Church Vers. 24. Nevertheless to abide in the Flesh is more needful for you and Service casts the Scale Paul's Case is the Case many times of mortified Christians after long experience of God and weanedness from the World they are in such a strait Natural Motion is swifter in the End the nearer they draw to the End the more vehemently do they long for Christ's company Some make it a Question which is hardest to bear Affliction or to wait for Glory the work of Patience or the delay of Hope Desire is a more restless Affection than Sorrow yet I should think the depth of Sorrow is more burdensome than
us when we receive the Effects and God is actually become our reconciled Father in Christ. God's Love from Everlasting was in Purpose and Decree not in Act. God's Love in us is to be interpreted two ways both in the Effects and the Sense In the Effects at Conversion Ephes. 2.4 5. But God who is rich in Mercy for his great Love wherewith he loved us even when we were dead in Trespasses and Sins hath quickned us together with Christ. In the sense when we get assurance and an intimate feeling of it in our own Souls Both are wrought in us by the Spirit Rom. 5.5 And Hope maketh us not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost that is given to us A Man may have the Effects but not the Sense God may love a Man and he not know it nor feel it But we are to look after both Therefore I shall do two things First Press you to get the sense Secondly Speak to the Comfort of them that have indeed the Effects but not the Sense First I shall press you all to get the sense and comfortable apprehension of this Love that God loved you as he loved Christ. 1. Motives The Benefits are exceeding great 1. Nothing quickneth the Heart more to love God Certainly we are to love God again who loved us first 1 John 4.19 Now tho it be true that Radius reflexus languet that God loveth us first best and most yet the more direct the Beam the stronger the Reflection the more we know that God loveth us in Christ the more are we urged and quickned to love God again 2 Cor. 5.14 For the Love of Christ constraineth us And this Consideration is the more binding if you expect those Privileges which Christ had you must express your Love by suitable Obedience John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me John 4.34 My Meat is to do the Will of him that sent me and to finish his Work John 8.29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him You must love him as Christ loved him Will you sin against God that are so beloved of him Thus we must kindle our Hearts at God's Fire for Love must be paid in kind 2. It maketh us contented patient and joiful in Tribulations and Afflictions Rom. 5.3 And not only so but we glory in Tribulations also And 1 Pet. 1.8 Whom having not seen ye love in whom the now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory 3. Nothing more emboldneth the Soul against the Day of Death and Judgment than to know that God loveth us as he loved Christ and therefore will give us the Glory that Christ is possessed of 1 John 4.17 Herein is our Love made perfect that we may have boldness in the Day of Judgment because as he is so are we in the World the greater apprehension we have of the Love of God in Christ the more perfect our Love is 2. Means that this may be increased in us 1. Meditate more on and believe the Gospel It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26 I have declared to them thy Name and will declare it that the Love wherewith thou hast loved me may be in them and I in them Fervency of Affection followeth strength of Perswasion and strength of Perswasion is encreased by serious Thoughts 2. Live in Obedience to the Spirit 's sanctifying Motions for this Love is applied by the Spirit Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God compared with the 16 th The Spirit it self beareth Witness with our Spirits that we are the Children of God The Spirit obeyed as a Sanctifier will soon become a Comforter and fill our Hearts with a sense of the Love of God 3. Take heed of all Sin especially hainous and wilful Sins Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Ephes. 4.30 And grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption Otherwise you may lose the sense of God's Love once evidenced Men that have been lifted up to Heaven in Comfort have fallen almost as low as Hell in sorrow trouble and perplexity of Spirit One Frown of God or withdrawing the Light of his Countenance will quickly turn our Day into Night and the poor forsaken Soul formerly feasted with the sense of God's Love knoweth not whence to fetch any Comfort and Support Secondly I shall seek to comfort them that have but the Effects not the Sense For many serious Christians will say Blessed are they who are in Christ whom God loveth as he loved Christ but what is this to me that know not whether I have any part in him or no To these I will speak two things 1. What Comfort yet remaineth 2. Whether these be not enough to evidence they have some part in Christ. 1. What may yet stay their Hearts 1. The Foundation of God still standeth sure The Lord knoweth those that are his 2 Tim 2.19 He knoweth his own when some of them know not they are his own he seeth his Mark upon his Sheep when they see it not themselves God doubteth not of his Interest in thee tho thou doubtest of thy Interest in him and you are held faster in the Arms of his Love than by the Power of your own Faith as the Child is surer in the Mother's Arms than by it's holding the Mother 2. Is not God in Christ willing to shew Mercy to Penitent Believers or to manifest himself to them as their God and reconciled Father Did not his Love and Grace find out the Remedy before we were born And when we had lived without God in the World he sought after us when we went astray he thought on us when we did not think on him and tendred Grace to us when we had no mind and heart to it Isa. 65.1 I am sought of them that asked not for me I am found of them that sought me not 3. Hast thou not visibly entred into the Bond of the Holy Oath and consented to the Covenant seriously at least if thou canst not say sincerely Or dost thou resolve to continue in Sin rather than accept of the Happiness offered or the Terms required then thou hast no part in Christ indeed But if thou darest not refuse his Covenant but chearfully submittest to it then God is thy God Zech. 13.9 I will say It is my People and they shall say The Lord is my God If thou consentest that Christ shall be thy Lord and Saviour thou art a part of the renewed Estate whereof Christ is the Head 4. If thou
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
obtaining pardon till regeneration and conversion for God doth not pardon while we are in our sins and Life and Heaven we cannot have till sin be quite done away for we are not introduced into the presence of God till we be compleat in holiness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Col. 1.22 to present you holy and unblamable and unreprovable in his sight Jude 24. and to present you faultless before the presence of his glory During life obedience is but imperfectly begun but when 't is compleated and finished we do not stay out of Heaven one moment then are we fully made free from sin VSE 4. Is to put us upon tryal and self-reflection Is the righteousness of the Law fulfilled in us 1. We begin to fulfil it when we set our selves to obey the will of God taking his Law for our Rule and his promises for our encouragement This resolution is the fruit of regenerating Grace if it be sincere and it argueth a renewed heart and conscience Heb. 13.18 Pray for us for we trust we have a good conscience and hath in it perfection of parts tho not of degrees 2. This must be seconded with answerable endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a continued act to have the righteousness of the Law fulfilled in us is not the work of one day but implieth a constant walk and obedience to motions after the Spirit 3. We must endeavour to be more compleat every day Luke 1.6 They were righteous before God walking in all the commandments and ordinances of the Lord blameless And Col. 4.12 Labouring for you that you may stand compleat in all the will of God So we read of some that were full of all goodness Rom. 15.14 and full of good works Acts 9.36 as we find in Dorcas It is the fault of most Christians that they beat down the price of Religion as low as they can and so make an hard shift to go to Heaven 4. Our begun-sanctification shall be perfected before Christ hath done with us Col. 1.28 that we may present every man perfect in Christ Jesus Here we are very imperfect but it shall be perfectly fulfilled SERMON VI. ROM VIII 5 They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit THIS Scripture containeth a notable character of those that are interested in the Priviledges of the Gospel and will help you in your assuring-work or making out your claim and title In the words you have 1. An intimation of two sorts of persons they that are after the flesh and they that are after the spirit 2. Their different Disposition and Practice is compared and set forth 1. By the Act They both mind their several Affairs 2. By the Object things of the flesh and things of the spirit Different Persons different Objects and different Affections Thus you may in one View and Prospect discern the scope and intent of the place I shall lay it before you in several Propositions and then apply all together 1. There are two sorts of men in the World some after the flesh and some after the spirit 2. That these two sorts of men have two different objects the things of the spirit and the things of the flesh 3. That men discover their temper and constitution of soul by their savour or affection to either of these objects I. Doct. There are two sorts of men in the world some after the flesh and some after the spirit So it must be There is a twofold Original which produceth a twofold Principle which is acted by a twofold assisting power and this bringeth them under a twofold covenant which maketh way for a twofold final estate into which all the World issueth it self 1. There is a twofold Original some are only born others new born the renewed and the unrenewed John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit Some remain under the power of corrupt Nature others are regenerate and renewed by the spirit 2. This twofold Original produceth a twofold Principle that men are led by flesh and spirit which are always contrary one to another Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these two are contrary one to the other Men if they be merely such as Nature hath left them are governed by the flesh or their own carnal inclinations Others are led by the spirit walk after it as ver 1. They that are born again have a new Principle set up in their Natures to incline them to God 3. These Two Principles are supported and assisted with contrary powers They that are governed by the flesh are also acted by Satan he rules and works in them Eph. 2.23 Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind There are all the enemies of our salvation They that follow inbred corruption as their guide fall to the Devil's share who hurrieth them on in a way of sin more vehemently than otherways they would do But now those that are led by Grace or a new Principle or the new Nature as their guide they are assisted and acted by the Spirit of God Rom. 8.14 as many as are led by the spirit of God they are the sons of God The Spirit is their Guardian and Keeper he exciteth and worketh up the Habit of Grace into greater power and activity Now being under such contrary powers no wonder that they are so different in their courses and so contrary one to another It is said Prov. 29.27 The wicked is an abomination to the just and he that is upright in his way is an abomination to the wicked Their Birth is different the inward Principle by which they are guided is different Nature and Grace and they are under different assisting powers either under the power of Satan or under the power and conduct of God's holy Spirit and therefore no wonder that their course is different and that there is enmity between both the Seeds A godly man cannot delight in a wicked man and a wicked man cannot abide the godly The ground of Friendship is eadem velle nolle Similitude and likeness of mind and disposition only the enmity and contrariety is carried on with some difference The godly pity the wicked but the wicked hate the godly because they are against that course of life that they chuse They think strange they do not run with them to the same neglect of God and carelesness of heavenly things and therefore
then to maintain and keep a foot his interest in their souls against all the assaults of the Devil for stronger is he that is in us than he that is in the world 1 Joh. 4.4 The World is governed by the evil spirit but they that are regenerated and enlightned by the Spirit of God have the knowledg of his Will which is more mighty to establish the Saints in truth and holiness than the spirit of Error and Persecution to draw and drive them from it So against the World 2 Cor. 2.12 We have not received the spirit of the World but the spirit of God that we might know the things that are freely given us of God He sheweth us better things and so causeth us to believe them and to live above all the glory riches and pleasures of the World For the flesh as he hath set up a contrary opposite principle against it so his constant working in the heart is to maintain it in predominancy bringing us more and more to abhor all licentiousness and sensuality and warning us of our snares and dangers that we may not make provision for the flesh to fulfil the lusts thereof Indeed this doth not exclude our duty we are to be led by the Spirit or else we are not what we do pretend to be We are not to grieve the Spirit or else we carry it unthankfully towards him and resist and forfeit his grace nor do we fulfil our Covenant-vow made with the Holy Ghost if we disobey his sanctifying Motions but 't is a great advantage that we have not only an opposite principle but an opposite power which is an enemy to the flesh and is still contending against it in our hearts 1. VSE is Information 1. How much this is for the glory of God that he can maintain grace in the hearts of his people that whilst they live in the flesh they do not live after the flesh Take living in the flesh in the softest sense for the natural life 't is a state of great frailty and weakness the natural life only seeketh what is good for its self Christians have the same bodies and the same affections that other men have yet they live quite after another manner the natural inclination is over-ruled while they are in the flesh they are humbled with many Wants Afflictions and Weaknesses but Gods Power is made perfect in our weakness 2 Cor. 12.9 The work made perfect is notable excellent things suffer a kind of imperfection till there be an occasion to discover them Now our many infirmities give an occasion to shew forth the perfection that is in the power of Grace which can maintain us in life and comfort notwithstanding Reproaches Pain Sufferings Were it not for the animal life there would be no place for Temptations and the exâ—rcise of Grace but all that are in the flesh have all these things accomplished in them 1 Pet. 5.19 During our worldly state we must expect hardships there goeth more grace to preserve a man in his duty than goeth to preserve the good Angels in their estate they are out of Gunshot and harms way To glorifie God upon earth is the greater difficulty John 17.4 5. I have glorified thee on earth And now O Father glorifie thou me with thine own self with the glory I had with thee before the world was Christ pleadeth that now for the Saints in the midst of so many afflictions to maintain their integrity and delight in God is the great glory of Grace for surely we stand not by our own strength But besides the natural life which exposeth us to these difficulties the carnal life is not wholly extinguished there is flesh in us tho we be not in the flesh Gal. 5.17 For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other Now not only to maintain the combate but to obtain Conquest and Victory is the great wonder of Grace when there are not only Temptations without but mixt principles within surely not only in this frail but this mixt estate 't is as great a wonder to maintain Grace in the soul as to maintain a spark of fire in wet Wood. The world hath usually an advantage of us in matter of principle but we have the advantage of them in matter of motive and assisting power to whom the glory of the conquest alone is to be ascribed We have indeed a principle which directeth and inclineth us to higher ends than the children of this world look after but their principles are more intire and unbroken for they are altogether flesh Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually But ours are mixed flesh and spirit They pour out their whole heart in their sinful and worldly courses Jude 11. They run greedily after the error of Balaam fot reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were poured forth as water out of an open Vessel and Luke 16.8 The children of this world are wiser in their generation than the children of light The Reason is manifest Grace tho it be forcible 't is weak like a keen sword in the hand of a Child But we have the advantage in matter of motive the flesh cannot propound such excellent rewards as faith propoundeth eternal happiness in the vision and fruitiion of God but now general motives do little prevail against inclination and our great motives lie in an unseen world therefore our best security lieth in the assisting power which is the mighty Spirit of God dwelling in us who cherisheth and strengthneth the new creature not only to keep up the combat but to get a victory and to overcome the carnal inclination more and more Therefore thanks be unto God who giveth us the victory through Jesus Christ our Lord Not only over external temptations but our indwelling flesh Rom. 7.25 I thank God through Jesus Christ our Lord. By the Spirit of Christ we have strength to overcome the oppositions of the flesh and have grace to perform what God will accept and so far accept that notwithstanding weaknesses we shall be reckoned rather to be in the spirit than in the flesh and obtain the priviledges of the justified 2. It sheweth us the reason why carnal men think so meanly of the people of God and the spirit that dwelleth in them They think Christians are but as other men and that there is no such great matter to be found in those that profess strictness in Religion no such Spirit of God and Glory but what others have I Answer No wonder that they who are blinded with prejudice and malice and are loth to see the excellency of others whom they hate lest it disturb their own carnal quiet will not see what else would plainly discover its self But some reason there is for it This life is an hidden life Col. 3.3 'T is hidden
The first expression hightens the priviledge in our thoughts as the party adopting is so is the priviledg more or less glorious in our thoughts Adoption is in all free and in some glorious If a mean man adopt anothers child 't is an act of free favour but if adopted to a great Inheritance suppose many Lord ships or to the succession of a Crown it doth inhaunse the benefit So here this giveth a right to the everlasting goods of the Heavenly Father Secondly The other expression joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God what the Son of God by Nature injoyeth that the Children of God by Adoption injoy also so far as they are capable we together with Christ injoy God for evermore He is his God and Father and our God and Father John 20.17 he is glorified and we are glorified together with him 3. 'T is applied as a comfort against adversities and afflictions if so be that we suffer with him that we may be also glorified together The latter clause we may look upon as propounded 1. As a concession 2. As a condition accordingly as we translate the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that or if so be 1. A concession seeing that we suffer with him that we may be glorified together Tho we shall hereafter have Communion with Christ in Glory yet for the present we may have Communion with him in afflictions this doth not infringe our priviledg but confirm it rather 1 Pet. 4.13 Rejoice in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Those that suffer for Christ do also suffer with Christ they are brought into a nearer conformity to him in his state of humiliation that afterwards they may be conformed to him in Glory 2. In the way of condition We must submit to the condition of afflictions as necssary to obtain glory for there must be striving before crowning 2 Tim. 2.5 If a man strive for masteries yet he is not crowned except he strive lawfully that is if any man would enter into the lists in any of the Olimpick Games he must observe the rules in running cutting wrestling c. He must submit to the laws of the Game or Exercise He applieth this similitude v. 12. If we suffer with him we shall reign with him That is we must suffer for Christ and we shall be rewarded with the participation of his Glory so here we would all have our priviledges but before we injoy the full of them we must be conformed to him suffer for him and with him that in imitation of our head and chief we may come to glory the same way that Christ did by sufferings Heb. 2.10 For it became him sor whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through suffering But you will say All are not called to the afflictions of the Gospel is this condition indispensible then none but Martyrs are glorified Answer 1. All have not Abels Cross do not run the hazard of their lives but usually they will have Isaacs Cross Gal. 4.29 He that was born after the flesh persecuted him that was born after the spirit Meaning thereby those cruel mockings and scoffings which Isaac indured from Ishmael Gen. 21. the Children of God living upon an unseen God and an unseen world sensual men mock at their interest in God and labour to shame them from their confidence in promises yet to come 2. Tho all suffer not yet all must be prepared and contented to suffer Math. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his cross and follow me God knoweth at what rate our sincerity must be tried yet every one should make Christ a good Allowance and our alienation from the world must be so great and our resignation to God so full that nothing we enjoy here not life its self may be an impediment to our fidelity to Christ. 3. When God seeth it fit we must actually suffer the loss of all things and obey God at the dearest rates 1 Pet 3.17 If the will of God be so that ye shall suffer for well doing affirmativa precepta non ligant ad semper affirmative precepts do not bind at all times as negatives do We must never do any thing against the Truth but we are not always tied to suffering but when we come to a necessity of either suffering or sinning then God manifesteth his will to his People that they should suffer and then if we suffer with him we shall also be glorified together No creature could have brought us to this necessity without God 't is plainly Gods will that we should suffer and remember it is his will that we should also reign with him Doct. That all Gods Children are heirs of a blessed and glorious inheritance Here I shall shew you 1. The agreement between common heirs and them 2. The difference 3. Those properties which shew the greatness of the Inheritance 1. The Agreement in these things 1. There is an Inheritance provided We have a right to all the good things God hath promised especially eternal life therefore the People of God are called Heirs of Salvation Heb. 1.14 Heirs of the kingdom Jam. 2.5 And the Heavenly Estate is called the Inheritance of the Saints in light Col. 1.12 Those excellent things which are to be injoyed by us in the other world are in the nature of an Inheritance 2. The conveyance is by promise and covenant as other heritages are conveyed by formalitiâ—s of Law so is this The Covenant is so offered by God and so it must be accepted by us Psal. 119.111 Thy testimonies I have taken as an heritage for ever As we say a mans estate lieth in Bills and Bonds so are Gods Testimonies our heritage not the promises but the things promised And so it is said Heb. 6.12 That Gods Holy ones did through Faith and Patience inherit the Promises that is the thing promised spiritual and eternal blessings and rewards 3. Our tenor is by sonship 'T is free for the inheritance is not purchased by us but freâ—ly bestowed upon us a childs tenure differeth from a servant the one earneth his wages and the other hath his Estate from his Fathers bounty and free gift so is ours the gift of God Rom. 6.23 In opposition to works called therefore the reward of inheritance Col. 3.24 Tho servants earn what they receive from men yet from the Lord Christ whatever they receive for faithfulness in their calling 't is a free retribution tho they are servants to men yet they are sons to God for all are children and heirs in Heaven there is no distinction of servants and sons there In short whatever is promised to any work of ours 't is not from any worth in
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
It sheweth that there is an excellent state of happiness far beyond what we do now injoy provided for the people of God This is seen Partly because all things tend to it as to their great end and state of perfection there is a tendency in the inanimate creatures And Partly because the glory is so great that there must be a dissolution of the present world and a pure estate of things before we can have our happiness We admire the splendor of the present world are taken with earthly things too apt to place our happiness in them but this world must be purged and refined by fire before it can be capable to suit with that blessed estate of things which God hath appointed for his people God denieth not the splendor of the world as too good for his people but as too bad and base to be their Portion the delights of wicked men shall be burnt up before their eyes when he bestoweth their true happiness upon them There would not be else an harmony in all the parts of the World to come if there were not new Heavens and a new Earth This polluted state is not consistent with that happiness therefore when the Saints are perfected the world is restored 2. To quicken earnest expectation All things are carried to their end The little Seeds will work through the dry clods that it may come into Stalk and Flower The whole universe is directed and inclined to a more happy estate so should we look after our most perfect state the creatures by inclination wait for it and shall not we who are to have the chief part therein 3. To perswade the necessity of patience during our sufferings in the mean time We live in a groaning world and such as shall be first destroyed and then restored As the frame of the sublunary world being now in disorder and at length to be dissolved groaneth after a restauration So tho we be harrassed with afflictions and must at length die and this animated body be turned into a rotten carkase yet at length shall be raised up in Glory The points are Three 1. That the glorious priviledges of Gods children are manifested at the last day 2. That the state of the creatures is renewed when Gods children come to be manifested in their glory 3. That this estate of things ought earnestly to be desired and expected by us For the first point That the glorious priviledges of Gods children are manifested at the last day It supposeth that their estate and happiness is hidden for the present but then manifested Here we must enquire 1. How they are hidden 2. From whom 3. Why they are hidden 2. How they are manifested then and so we shall the better understand how the word is used in opposition to the present estate 1. They are hidden as to their persons 2. Their life is hidden 3. As to their priviledges and glorious estate First hidden as to their persons Now 't is little known who are Gods Children Christ himself was not known in the world 1 John 3.1 The world knoweth us not because it knew him not Much less are his People known For he did more to distinguish himself than they possibly can do But it shall be in time manifested who are Gods Children Mal. 3.18 Then shall he return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Some pretend to be his children and servants others really are so 'T is not exactly known in the Winter when the Roots lie in the Earth we cannot tell what will appear in the Spring but when the Sun shineth in its strength and warmth the Bosom of the Earth things hidden then discover themselves As Moses told the Rebels in Num. 10. To morrow the Lord will shew who are his so in the Morning of the Resurrection the natural and only begotten Son is known Christ will appear in all his Royalty and Glory as the great God and Saviour of the World Titus 2.13 So all the Children of God are known They now lie hid among multitudes and swarms of sinful men but then Christ shall gather all nations and he shall separate the one from the other as a shepherd divideth his sheep from the goats Matth. 25.32 There shall be an eminent and sensible distinction of the one from the other beyond all power of mistakeing 2. Their life is hidden Col. 3.3 Our life is hidden with Christ in God Hidden not only in point of security as maintained by an invisible power but in point of obscurity there is a vail upon it how so Partly because the spiritual life is hidden under the vail of the natural life 't is a life within a life the spiritual life is nothing else but the natural life sublimated and overruled to higher and nobler ends Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh The Children of God eat and drink and sleep and marry and give in marriage as others do for when they are converted they do not divest themselves of the interests and concernments of flesh and blood but all these things are governed by grace and carried on to eternal ends The grace now or vital principle that ruleth this life is not seen tho the effects appear Partly Because of the vail of afflictions outward meanness and abasement Heb. 11.37 38. The world was not worthy of them yet they wandred about in sheep-skins and goat-skins and the dens and caves of the earth who would think that so much worth should lie hid under a base outside would any judge that these lived in the highest favour of God and constant communion with him who had so little of his protection and common bounty That they should have so near a relation to God and yet be so miserably poor and destitute That those that want Bread should be heirs of a kingdom Jam. 2.5 That they that feel the hand of God upon them so heavy and smart sometimes should have so much of his heart Partly under the vail of reproaches and calumnies 1 Pet. 4.6 They are judged according to men in the flesh yet live to God in the spirit They are represented in the world as a company of dissemblers and hypocrites and yet in the mean while are the sincere servants and children of God 2 Cor. 6.8 As deceivers and yet true The world counteth them deceivers but God counteth them faithful By the reproach of the world as Husbandmen by soil and dung God maketh his heritage the more fruitful those that have a mind to hate will take up every prejudice against the people of God and will not easily be dispossessed of it And Partly because there is another vail upon good Christians and that is the vail of infirmities by which they
life and we are not lords of our own lives but guardians to keep them for God and he will in time deliver the soul into a state of light life and glory This waiting patience is delivered to us under the similitude of an husbandman Jam. 5.7 Who waiteth for the precious fruit of the earth and hath long patience for it till he receive the early and latter rain The husbandman cannot look for a present harvest but the seed that is cast into the ground must endure all weathers before it can spring up into a blade and ear so must we expect our season 3. The working patience which is going on with our self-denying obedience how tedious soever it be to the flesh Thus we are told that the good ground bringeth forth fruit with patience Luke 8.15 The others are hasty must have present satisfaction or else grow weary of Religion all evils from impatiency they could not tarry till God gave crowns and pleasures therefore they miscarried by their inclinations to vain delights so the heirs of promise are described to be those that continue with patience in well doing Rom. 2.7 And to the Church of Ephesus God saith Revel 2.2 I know thy works and thy labour and thy patience The business of Religion is carried on with great diligence and painfulness 't is not an idle and sluggish profession lusts are not easily mortified neither do graces produce their perfect work with a little perfunctory care no! but much labour is required Now to abound in the work of the Lord requireth a fervent hope to sweeten it 2. The qualification of that hope which produceth this patience 't is well grounded and 't is lively First 'T is a serious and well grounded hope when we first gave up our selves to Christ we reckoned and allowed for labours and troubles the Lord telleth us afore-hand Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that find it The entrance and the progress is displeasing to the flesh or the carnal nature in us so Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and follow me and Luke 14. If we will make war with the old serpent build for Heaven your hope is groundless if you hope for eternal life and are unwilling to undertake any difficulty for Christs sake you must reckon upon displeasing the flesh offending the world if you would enter into life 2. 'T is lively 't is not the cold and superficial but the earnest and effectual hope the desires of a lively hope are vehement we long for enjoyment and would fain attain the end but they are also submissive and we will quietly wait Gods leisure as Paul had a desire to depart yet was willing to abide in the flesh if he might do God any service Phil. 1.23 24. Tho the way be long the difficulties great and many yet we must be content to be without our reward till our work is finished and without our crown till our warfare is ended and suffer evil things and not forsake good things which are the way also to obtain better as long as God will prolong life tho it be to endure more troubles we must submit 3. How this hope produceth patience with respect to the object and the subject First with respect to the Object this patience ariseth from the certainty and goodness of the things hoped for 't is a sure and great reward First the certainty 't is not a vain hope such as is built upon the promise of a deceitful man but the word of the ever-living God Job 13.15 Tho he slay me yet I will trust in him The holy obstinacy of hope cometh from the certainty of the promise 2. The greatness of the things promised they are rare and excellent worth the waiting for it promiseth rest for labour Rev. 14.13 Your troublesome work will not last long but be over in a little time and you shall have joy and delight for pain and sorrow and all the sad things of the present life 1 Pet. 4.13 But rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy And glory for shame Heb. 12.2 Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Secondly The subject First it breedeth courage and fortitude and strengthneth our resolutions for God and Heaven the spirit of power is hope 2 Tim. 1.7 2. It breedeth joy and comfort all the pleasures of the world doth not give that quiet content and rest to the soul which the hope of glory doth to a believer Matt. 5.12 Rejoice and be exceeding glad for great is your reward in heaven 1. USE To perswade us to this patience of hope The things hoped for are to come at a great distance many things must be done many things suffered and we must make our way through the midst of dreadful enemies if we would attain our end 't is with us as with David he was promised a kingdom and at length he had it but in the mean time liable to many troubles remember David had his troubles So it is with you many are the troubles of the righteous but you must do nothing unworthy of our great hopes we expect great things therefore we should contemn low things and endure hard things all the pleasures of the world are mean and low and the hardships carry no comparison or proportion with our hopes what great evils will men endure to obtain worldly gain rise early go to bed late eat the bread of sorrows run from one end of the world to the other Our hope is not found unless it breedeth this patient waiting if we have a true hope we not only ought in point of duty but shall 't is the property of hope so to do to submit with patience to all things which God sendeth in the mean time and comfort our selves with the glory that shall ensue SERMON XXXIV ROM VII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered IN the Context you have several arguments to perswade to patience under affliction those two that are of chief Consideration are the hope of glory to come and the help of the spirit for the present this latter is in the Text. In this Verse 1. The help of the spirit is generally asserted 2. The reason evidencing the necessity of that help 2. The particular assistance Where we have 1. The Author 2. The manner of the spirits assistance 1. The help of the spirit is generally asserted Likewise the spirit also helpeth our infirmities By infirmities he meaneth afflictions and the perturbations occasioned thereby as fretting or fainting or more generally
any sinful infirmities as ignorance distrust c. For afflictions see 2 Cor. 12.9 10. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong For sins see Heb. 5.2 3. Who can have compassion on the ignorant on them that are out of the way for that he himself also is compassed with infirmities And by reason hereof he ought as for the people so also for himself to offer for sins The word for help is notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities as Mark 9.24 Lord I believe help my unbelief help me against it which we render he helpeth also joineth in relieving helpeth us under our infirmities Goeth to the other end of the sâ—aff and beareth a part of the burden with us The word signifieth To lift up a burden with another In afflictions we are not alone but we have the Holy Ghost as our Auxiliary Comforter who strengtheneth and beareth us up when we are weak and ready to sink under our burden 2. The reason evincing the necessity of that help for we know not what we should pray for as we ought In which there is 1. Something intimated and implyed That prayer is a greater stay in afflictions James 5. If any among you be afflicted let them pray God doth afflict us That we may swallow our griefs but vent them in prayer We have no other way to relieve our selves in any distress but by serious addresses to God This is the means appointed by God to procure comfort to the distressed mind safety to those that are in danger relief to them that are in want strength to them that are in weakness In short The only means for obtaining good and removing evil whether temptations dangers enemies sin sorrows fears cares poverty shame sickness God is our only help against all these and prayer is the means to obtain relief from him yea all grace and strength and the greatest mercies that we desire and stand in need of 2. That which is expressed that we know not how to conceive our prayers aright either as to Matter or Manner 'T is said of Zebedees Children ye know not what ye ask Matth. 20.22 and 't is true of all others also we often beg a mischief to our selves instead of a blessing In those times they were subject to great persecutions and therefore prayed for an exemption from them which not happening according to desire they were troubled Therefore the Apostle telleth them we know not what we should pray for as we ought we know not what is absolutely best for us till the spirit inlighten and direct us There is a darkness and confusion in our minds we consult with the flesh and ask what is most easie and what is most advantagious The spirit of God knoweth what we most stand in need of and is best for our turn health wealth honour or sickness poverty and disgrace There is need of great consideration when we pray more than good men commonly think of That we may neither ask things unlawful nor lawful things amiss Jam. 4.2 we know not what spirit we are of Luke 9.55 we count revenge zeal therefore the Holy Ghost doth instruct and direct our motions in prayer 2 Cor. 12.8 9. 3. The particular assistance we have from him is mentioned but the spirit maketh intercession for us with groans which cannot be uttered Where observe 1. The Author of this help and assistance The spirit it self maketh intercession for us not that the spirit prayeth but sets us a praying As here the spirit is said to pray in us so elsewhere we are said to pray in the Holy Ghost Jude 20. he prayeth As Solomon is said to build the Temple he did not do the Carpenters or Masons work but he directed how to build found out workmen and furnished them with money and materials Neither doth the spirit make intercession for us as Christ doth Rom. 8.34 who is at the right hand of God and maketh intercession for us presenting himself to God for uâ— the drawing up of a petition is one thing the presenting it in Court is another The spirit as a Notary inditeth our requests and as an Advocate presenteth them and pleadeth them in Court 2. The manner of his help and assistance he stirreth up in us ardent groans in prayer or worketh up our hearts to God with desires expressed by sighs and groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans as well as unutterable and so some take it here And indeed that way it beareth a good sense That the vertue of true prayer doth not consist in the number and artifice of words as those that thought they should be heard for their vain bublings and much speaking Matth. 6.7 Alas the greatest command and flow of words is but babling without these secret sighs and groans which the lively motions of the spirit stirreth up in us There may be this without words As Moses cryed unto the Lord though he uttered no words Exod. 14.15 or unutterable Whatsoever proceedeth from a supernatural motion of the spirit its fervour and efficacy and force cannot be apprehended or expressed 1 Pet. 1.8 Ye rejoice with joy unspeakable and full of glory and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds In short the sum of all is this we have no reasons to faint under afflictions since there is help in prayer and these prayers are not in vain being excited by the spirit dwelling in us we are ignorant and he teacheth us what to pray for and assisteth us by his holy inspirations We are cold and backward and he inflameth us and exciteth us to pray with fervour and holy sighs and groans The points from this verse are three 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them 2. That prayer is one special means by which Gods holy spirit helps Gods children in their troubles and afflictions 3. That the prayers of the godly come from Gods spirit For the first point That the holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them The sense of this Doctrine I shall give you in these four considerations 1. That it is a great infirmity and weakness if a Christian should faint in the day of trouble The two extremes are slighting and fainting Heb. 12.5 My son despise not the chastning of the Lord nor faint under it So Pro. 24.10 If thou faintest in the day of trouble thy strength is small partly because there is so little reason for a Christians fainting Who should be more undisturbed
demonstration to the world what shall be the end of a life spent in Holiness and Obedience 1. USE is Information 1. What little hopes they have to get to Heaven who are no way like Christ. 1. So unlike him in Holiness When Christ spent whole nights in prayer they either pray not at all in secret or put off God with the glance of a short complement 't was as meat and drink to Christ to do his Fathers will and 't is their burden Christ was humble and meek they proud and disdainful Christ went about doing good and they go about doing mischief Christ was holy and heavenly they vain and sensual darkness is as much like light as they like Christ Instead of shewing forth the vertues of the Redeemer they are of their father the Devil and his lusts will they do 1 Pet. 2.1 Compared with John 8.4 2. So unlike him in patience and courage under sufferings Christ obeyed God at the dearest rates and they are drawn from their duty by a small interest a weak temptation a shameful pleasure a slight injury the greatest things that can befall us are in comparison of eternal glory but a light affliction which is but for a moment our sufferings cannot be long for the chains which unite the soul to the body are soon broken 2. It informeth us how we should be satisfied in our good estate or know whether we have the true holiness viz. when we are such in the world as Christ was in the world some are satisfied and content themselves with this they are not as other men who are beasts in mans shape Luke 18.11 God I thank thee that I am not as other men extortioners unjust adulterers or even as this publican This is a sorry plea when we have nothing to bear up our confidence but the badness of others others seek for vertue among the Heathens and think their perfection lyeth in imitating the Pagan gallantry 〈◊〉 alas their vertue was but a shadow self-love was the principle pride the soul and vain glory the end thereof besides it was stained with many notorious blemishes Alexander was valiant but in his anger often dyed his hands in the blood of his friends Pompey wise but ambitious Cato generous and stiff for publick liberty but many times drank somewhat too liberally Caesar was merciful but lascivious no 't is not these but the Son of God we must look upon who hath established the genuine holiness Others look no higher than the people who are in reputation for goodness among whom they live but remember they have their blemishes either they sit down with low degrees of holiness whereas we are to be holy as he is holy 1 Pet. 1.15 pure as Christ is pure 1 John 3 3. or else are tainted with some of their errors for good people have their failings which are authorized to the professing world by their example as sheep go out at the gap where others have gone out before them 2 Cor. 11.1 Be ye followers of me as I am of Christ. Alas otherwise to follow the best men will mislead us others bolster up themselves by the failings of the Saints whose miscarriages are recorded in the word of God si David cur non ego if David why not I No Christ must be the copy that must ever be before our eyes you must be holy as he is holy and pure as he is pure 2. USE Is Exhortation to perswade you to look after Conformity to the image of his Son All men would be like God in Glory and felicity but not in righteousness and holiness Satans temptation to our first parents was ye shall be as Gods Gen. 3.5 not in a blessed conformity but a cursed self-sufficiency but this is no temptation we bring to you but a remedy to recover the loss you incurred by that temptation and a remedy not invented by our selves but decreed by God and brought about in the most solemn way that can be imagined The Son of God became one of us that we might be made like him Phil. 2.7 He was made in the likeness of men Rom. 8.3 came in the similitude of sinful flesh took mans nature and punishment upon him that he might purchase grace to conform us to that holy life which he carried on in our nature this is that we perswade you unto Now for directions 1. The foundation is laid in the new birth and the change wrought in us by regeneration The Son of God was conceived by the operation of the Holy Ghost so are we born of water and the spirit John 3.5 in the birth of Christ it was said Luke 1.35 The Holy Gholst shall come upon thee and the power of the Highest shall over shadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God The Holy Ghost was the dispenser of this mystery who formed the body of the word incarnate and gave him life now thus we are conformed to the image of his Son 'T is the Holy Ghost that begets us unto God and maketh us new creatures we owe our birth to him that birth whereby we become the children of God 2. Christ being formed in the virgins womb by the Holy Ghost devoteth himself to God for he saith Heb. 10.7 A body hast thou prepared me for lo I come to do thy will 1 Cor. 3. last Christ is God's he came into the world as God's Such a resignation there must be of our selves to God that we may do his will whatever it costs us and suffer whatever he imposeth upon us 1 Cor. 8.5 They first gave themselves to the Lord and to us by the will of God 3. When we are dedicated to God the Holy Ghost is the same to Christians that he was to Christ a guide and comforter he that giveth life giveth conduct and motion you find Christ still guided by the spirit If he retire into the deserts Matth. 4.1 Jesus was led by the Spirit into the wilderness when he went back again Luke 4.14 Jesus returned by the power of the Spirit into Galilee So Christians are still guided by the Spirit led into and out of conflicts Rom. 8.14 So a Comforter John 1.32 Vpon him shalt thou see the Spirit descending and remaining on him so 1 John 3.24 4. There is a conformity of life necessary that we be such to God and man as Christ was to God seeking his glory I seek not mine own glory John 8.50 pleasing God verse 29. obeying his will John 6.38 Delighting in converse with him for Christ spent much time in prayer was subject to his natural Parents Luke 2.51 Subject to rulers Matth. 17.27 Good to all Acts 10.38 Went about doing good Humble to inferiors John 13.3 4. 5. Eye your pattern much Heb. 12.2 Christ told the Jews John 8.12 I am the light of the world he that followeth me shall not walk in darkness his doctrine his example You must often examine what proportion
curse of the law and absolve us from the guilt and eternal punishment of all our sins and moderate the temporal punishment of them surely the cross may be the better born and then a life begun which shall not be quenched Blessed is that soul who hath these priviledges 6. See the way how we get assurance of Gods love and our own salvation We know the purposes of Gods grace by the effects by which he witnesseth his love to his elect ones by vocation our predestination is manifested by justification we feel the comfort of it so climb up to glory by degrees Those whom God hath predestinated from all eternity and will glorifie in the world to come he doth powerfully call The Scripture promiseth Salvation not to the named but described persons here then is your way of procedure Would you know your election of God Are you called sanctified brought home to God Begin to live in the spirit 2. USE Do not know these things in vain nor reflect upon them meerly to satisfie curiosity or to keep up a barren speculative dispute but to cherish the love of God Holiness Patience and become more serious in the work of salvation What effects have you of this Predestination 1. Love to God From everlasting to everlasting he is God Psal. 90.2 Psal. 103.17 And from everlasting to everlasting his mercy is to them that fear him We see his love in his purposes and performances the one before the world began the other when the world shall have an end and so two eternities meet together eternal glory arising from purposes of eternal Grace so that whether we look backward or forward you see the everlasting love of God Oh then Let God be yours first and last let the everlasting purposes of his Grace be your constant admiration and the everlasting fruition of God in glory be your fixed end which is always in your eye and let the sense of the one and the hope of the other quicken all your duties Gods mercy you see from all eternity it began and to eternity it continueth we adjourn and put off God as if we had not sinned enough and dishonoured his name enough hereafter will be time enough to return to our duty If we begin never so soon God hath been aforehand with us some make early work of Religion as Josiah Samuel Timothy some are called sooner some later but tho all are not called so soon as others they are loved as soon as others for these benefits were designed to us from all eternity 2. Holiness That we might hate sin more and prize holiness more holiness is inferred out of election as a special fruit of this predestination Eph. 1.4 He hath chosen us to be holy 'T is inferred out of calling for he hath called us with an holy calling 2 Tim. 1.9 The calling is from misery to happiness from sin to holiness 't is inferred out of Justification Sanctification is the inseparable companion of it God freeth us a malo morali that freeth us a malo naturali impunity followeth uprightness our recovery were not else intire our case is like that of a condemned Malefactor sick of a deadly disease who needs not only the skill of the Physitian to heal him but the pardon of the Judg. And 't is inferred out of glorified none shall enjoy everlasting glory after this life but such as are holy here and if they be not sanctified and renewed by the spirit they shall never enter into the Kingdom of God for we cannot have one part of the covenant while we neglect another 't is not only the way but part of glory 3. Patience under afflictions The same notions are used of afflictions which are used of your priviledges by Christ 1 Thes. 3.3 Ye are appointed thereunto You should look to that in all that befalleth you he that appointed you to the Crown appointed you to the Cross also Called 1 Pet. 2.21 For even hereunto were ye called We are called to the fellowship of the Cross we consented to these terms Matth. 10.38 He that taketh not up his cross and followoth after me is not worthy of me Justified the comforts of it are most felt then Rom. 5.1 Being justified by faith we have peace with God Glorified take it for degrees of holiness holiness is promoted by affliction Heb. 12.10 We are chastned that we might be partakers of his holiness Final blessedness 1 Pet. 4.13 Rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Christs last day is a glad day to you 4. More seriousness in the work of salvation 2 Pet. 1.10 Give all diligence to make your calling and election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace without spot and blameless SERMON XLI ROM VIII 31 What shall we then say to these things if God be for us who can be against us WE are now come to the Application of these blessed truths and the triumph of Believers over sin and the Cross yea over all the enemies of our Salvation 't is begun in the Text What shall we then say The Words contain two Questions 1. One by way of preface and excitation 2. The other by way of explication setting forth the ground of our confidence So that here is a question answered by another question 1. Let us begin with the exciting question What shall we then say to these things Doct. When we hear divine truths 't is good to put questions to our own hearts about things There are three ways by which a truth is received and improved By sound belief serious consideration and close application sound belief 1 Thes. 2.13 For this cause also we thank God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe Serious consideration Deut. 32.46 Set your hearts unto all the words I testifie among you this day Luke 9.44 Let these sayings sink down into your ears Close application Job 5.27 Lo this it is we have searched it out know thou it for thy good Now these three acts of the soul have each of them a distinct and proper ground sound belief worketh upon the clearness and certainty of the things asserted serious consideration on the greatness and importance of them close application on their pertinency and suitableness to us see all in one place 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief These are all necessary to make any truth operative we are not affected with what we believe not therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. And besides this
from him But when God is willing to come among us and take our Nature and die for a sinful world there is a foundation laid for his being with us to help us and bless us upon all occasions The wonderful Marriage which the Divine Nature hath made with the Humane doth help us against the thoughts of distance but his Death and Sufferings as the price of our Atonement doth make up the quarrel and breach between us and God In his person God manifested in our flesh way is made for access For in Christ God doth condescend to man and man is encouraged to ascend to God But in his Sufferings the distance is taken away and the guilty fears appeased which most do alienate us from God God hath set him forth to be a propitiation through faith in his blood Rom. 3.25 Now after such a foundation laid will the Lord be strange to his people as if the breach still continued It cannot be Thirdly God in our Nature hath taken upon him an Office to defend and help his people which he manageth both in Heaven and in Earth In Heaven by his constant intercession Heb. 8.1.2 We have such an High Priest who is sate on the right hand of the throne of the Majesty in the heavens a minister of the sanctuary and of the true tabernacle which the Lord hath pitched and not man And Heb. 9.24 For Christ is not enâ—red into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us We have a friend in Court Jesus the true and great High Priest who hath the Names of his People graven upon his breast and shoulder to shew how much they are in his heart and to represent them and their necessities to God On Earth 1. Externally by his powerful Providence for all Judgment is put into his hands John 5.22 that he may defend his Church and People 2. Internally by his Spirit Matth. 20.20 Lo I am with you always unto the end of the world Into what part or Age of the World our Loâ— falleth Christ is ready with his protection and blessing Now would Christ take such an Office to be Head over all things to the Church and neglect the duty of it No the Head of the Church is also the saviour of the body Ephes. 5.11 The whole body and every member of it is dear to him as united to him in the sacred mystical body and he will take care of them And upon these accounts we may pray for and expect grace to help in a time of need Heb. 4.16 Let us come with boldness to the throne of grace that we may obtain mercy and find grace to help in a time of need Obj. But you will say If there be such a Power and Goodness in God and thus secured by the mediation of Christ and his blessed Covenant how cometh it that they are reduced to such great exigencies Judges 6.13 If the Lord be with us why then is all this befallen us Ans. 1. 'T is supposed you are Christians and have not the spirit of a worldling that liveth upon and seeketh his main happiness in the creatures apart from God a true Christian is one that is dead to the world but alive to God one that hath laid up his treasure above the reach of all enemies Matth. 6.19 20 21. Lay not up treasure for your selves upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth and rust doth corrupt and where thieves do not break through nor steal for where your treasure is there will your heart be also Otherwise we cannot deal with you for 't is a vain attempt to hope to reconcile Christianity with your carnal affections but if you be such tho the feelings of nature be not altogether quenched in you you will not be greatly moved as long as your main happiness is safe that is while Gods love to you is not lessened while your communion with him is as free as it was before while you lose no degree of grace and your hopes of glory suffer not any Eclipse for your solid happiness lieth in these things other things are but appendages to sweeten our Pilgrimage and tho a Christian hath a value for his natural comforts yet 't is a value and an esteem that is subordinated to higher enjoyments that he hath something of value to esteem as nothing for Christ. 2. Temporal protection and prosperity is not excluded from the compass and latitude of this priviledg but included so far as God seeth fit So far as it is good to have peace and liberty heretofore the blessings of Gods presence was visible and sensible as they observed of Abraham Gen. 21.22 God is with thee in all that thou dost So 't is promised to Isaac Gen. 26.3 I will be with thee and bless thee To Jacob Gen. 35.3 God was with me in the way that I went To Moses Exod. 3.17 I will be with thee To Israel Deut. 2.7 The Lord thy God hath been with thee Josh 1.5 I was with Moses and I will be with thee To David 2 Sam. 6.18 So that we cannot say that he will not own and bless us in the course of his Providence but communion with him and the enjoyment of his gracious presence is that which the godly desire most Exod. 33.5 If thy presence go not along with us carry us not up hence 3. Though temporal happiness be not altogether excluded there must be tryal For there is no crowning without striving nor can a reward be expected for sitting still 2 Tim. 2.5 He must strive According to the laws of the exercise to put in for the prize in the Olympick Games and to refuse to run or wrestle was ridiculous so 't is to think of Heaven and do nothing for it or run no hazzard for it partly because we need afflictions that the inner man may be renewed and we be more prepared dispositively fitted for glory being weaned from the world and mortifying the flesh 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a season if need be ye are in heaviness through manifold temptations We suffer to quicken us in our drouziness and refine us from our dross partly to conform us to Christ that we may overcome the world he overcame it by suffering to shew us that by suffering we shall overcome it which is a nobler victory than if we had overcome it by the sword Rom. 8.37 Nay in these things we are more than conquerors 'T is â—or the honour of God that it should be known that God hath a people that love him and are dearly beloved by him 4. In these tryals God is with us and so if he
burdened and remaineth on it in the grave may be wholly taken away by the Blessed Immortality which Christ shall then bestow upon us when he shall raise us up at the last day our mortality must be gone for Flesh and Blood cannot inherit the Kingdom of God nor corruption inherit incorruption 1 Cor. 15.50 That which is corruptible in our nature must perish but the Body must not perish Well then that which the Saints desire is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting And we do not groan that we may want the Body but that the mortality of it may be done away that it may be freed from that corruption and mortality to which it is now subject the substance still remaining I shall a little insist on these Propositions 1. That whilest we live in this Earthly and Mortal Body we are burdened with an Heavy Load of Sin and Afflictions 2dly That the Saints being burdened do in an Holy manner groan and long for a better estate 3dly That in that better estate Mortality is swallowed up of Life 4thly That in that Life we shall be clothed again with our Bodies in due time and our Bodies with Everlasting Glory 1. The first Proposition is liable to sense there needeth no Bible or Scripture to tell us that our present state is afflicted and filled with sorrows our flesh feeleth it and we know to our grief that here is little else but disquiet and vexation and daily sad experience informeth us of the indwelling of sin and the frequent outbreakings of it To prove this were to light a Candle to day light and to waste your time impertinently But I shall do two things 1. Shew you why afflictions and sins are such an Heavy Burden to the Children of God 2dly How foolish and stupid we are that we do so little mind and improve this 1. Why affliction is a burden 1. Afflictions are so partly because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like passions with others They love their natural comforts as others do and Humane Nature is the same thing in them that it is in others Job 6.12 Is my strength the strength of Stones or is my flesh Brass They are made of Flesh and Blood as well as others and feel pain as well as others Grace doth not destroy the feelings of Nature Jesus Christ as Man had his fears and tears and strong crys Heb. 5.7 He felt his Burden and said My Soul is heavy unto death Matth. 26.38 And therefore we cannot expect they should be in an utter Dedolency feel pain and trouble and forbear complaining partly too because Grace intendreth the heart and maketh them in some sort more sensible of afflictions than others are because they look upon them as coming from God and the fruit of sin and they dare not slight any of God's corrective Dispensations There are two Extreams slighting and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it to shew so much reverence to God as to tremble at his Anger Numb 12.14 When he crosâ—eth and disappointeth us it must not be slightly passed over When the Windows of Heaven were opened from above and the Fountains of the Deep broken open from below then the Flood was increased Gen. 7.11 So when nature and grace concurreth to heighten the affliction the Children of God must needs have a greater and more tender sense of it than others have As a delicate Constitution is more capable of pain than a robustious and stubborn one And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave So the Children of God having a more serious apprehension of things and a more tender Spirit soonest feel the Burden of their Fathers Displeasure and do more lay it to heart than careless and stupid spirits who laugh at their Cross or drink away their Sorrows Partly too because they are more exercised with Afflictions The World hateth them because they are so good and God chasteneth them because they are no better Psal. 34.11 Many are the troubles of the Righteous There is more squaring and hewing and hacking used about a Stone that is to be set in a stately Palace than that which is placed in an ordinary Building and the Vine is pruned when the Bramble is not looked after but let alone to grow to its full length And the Child of the Family is put under Discipline whilst a Bastard or a Servant liveth more at large God meaneth to destroy those whom by a Just Judgment he permitteth to go on in their sins to their own eternal undoing Heb. 12.8 Blessed be God that he taketh more care of us and when we need it correcteth us seasonably as Children so that in this earthly and mortal body we are burthened with an heavy load of Afflictions 2dly Why sin is a burthen to the Children of God Psal. 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me Psal. 40.12 Mine iniquities have taken hold of me that I am not able to look up they are more than the hairs of my head my heart faileth me The Burden is heavy and the Creature weak and therefore they groan Now sins are not only a burthen to a wounded Conscience but to a tender Conscience even the relicks of corruption Go to a wounded Conscience and they will tell you that better a Milstone had faln upon them than one spark of God's wrath for sin should light upon the Conscience But we speak now of a tender Conscience and are to shew you why sin is such an heavy Burthen to the Children of God 1. Because they have more light than others and see more into the nature and evil of sin After I was instructed I smote upon the Thigh Jer. 31.18 Rom. 7.9 The Commandment came sin revived and I died As Conviction breaketh in upon the Soul so the more troubled with sin Ignorant men know not their danger nor the heinousness of their faults 2. Because they have more love to God than others have And they that love much will mourn most for sin as the Woman that had much forgiven loved much Luk. 7.47 and because she loved much she wept much Many times God's Children the more holy they are the more troubled about sin than ever before What 's the reason 'T is not from the increase of sin but the increase of light and love they see more sin and more into sin than they did before and are more affected with it As in a glass of pure Water the least Mote may be espied 3. They have more heartily renounced sin than others their hearts are set against it and therefore the Relicks of it are a greater Burthen to them Elementa non gravitant in suis locis as Water not in its
them And the Wicked are described by this that they forget God Psal. 9.17 They seldom or never think with themselves whether they please or displease honour or dishonour him But the Godly will be often directing fixing elevating the intention of their minds O God I lift my heart to thee Psal. 25.1 The end is our measure Now an expert Carpenter that worketh by line though he doth not in every stroke yet very often will be trying his work by the line and square Besides the end is our motive as well as our measure It addeth strength and vigour to the Soul in acting Therefore to excite my drooping and languishing heart I should often think for whom I am working and for what end 2. In all momentous actions I must actually intend the glory of God In lesser things the general frame and bent of my heart to please God in all things sufficeth There are certain actions of moment and such as we make a business of we need there explicitely to call in the help of Christ and expresly to aim at the glory of God There are some actions to the performance of which we go forth in a general confidence Others which are not undertaken without deliberation and invocation There must be special direction of the intention of the Soul suppose a Minister in preaching the Gospel 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen to the glory of God by us Suppose any hazardous Voyage the disposing our selves into any course of life or abiding relation we must be sure to aim at Gods Glory 3. Weak habits and inclinations need express formal observed thoughts For without them Christians cannot do their work but to powerful and strong habits where men have in a manner naturalized themselves to a Godly course the strength of the general inclination sufficeth A weak Christian needs often to consider that he is acting for God and approving himself to God that he may keep more close and faithfully to his work and be true to his end Now the habits of Grace being weak in most they cannot easily keep afoot Gods interest in their Souls if they should seldom think of him and their obligation to him 4. And lastly Tempted Christians and when they are in danger to seek themselves must renew and revive the actual intention As when we do any publick action for God which hath somewhat of Pomp and Glory in it that our eyes may look right on and we may not squint a little upon any by-motive Or when we feel the ticklings of vain Glory Divines suppose that double not unto us not unto us to be the rebuke of a temptation Psal. 115.1 This is a re-inkindling of our purpose when it seemeth to be quenched As Bernard when the Devil tempted him to vain glory propter te non coepi non finiam propter te I neither began for thee nor will I make an end for thee And this cometh home to the instance of the Text Paul was forced to commend himself unless he would have the Gospel trampled upon Now to assure them it was not vain glory and to guard his own heart he saith If we be besides our selves 't is to God or whether we be sober it is for your cause 6. Observe again when actions are likely to be misinterpreted and do tend to our dishonour yet if the glory of God call for them they should not be omitted For we must be contented to be nothing so God be glorified As here it seemed to be the act of an imprudent person or of one besides himself to speak so largely of himself yet 't was necessary that the false Apostles might not draw them from the Gospel which he had Preached And therefore Paul would run the hazard of the Imputation of Folly and Imprudence rather than Unfaithfulness to God and their Souls Thereby teaching us all to value the honour of God above our own Interest And to approve our selves to men no farther then will stand with the approbation of God There are some actions which our duty calleth for which are disgustful to the world and may seem to expose the reputation of our wisdom and reason Yet better be counted a fool and a mad-man for God than one of this worlds wise Men with the neglect of our duty Nay there are some actions which are against the gust of the strictest Professors so that not only the reputation of our Wisdom and Reason but of our Conscience and integrity is put to hazard But he that is not contented with the glory which cometh from God only will never be a thorough Christian John 5.44 And we must be content not only to deny our own reason and reputation for Wisdom but also our reputation for sincerity in Religion our own every thing but our own God and our own Christ. 7. Observe again from that if we be sober 't is for your cause Pauls madness in their Eye was his asserting the credit of his Ministry his Sobriety when he spake humbly of himself Now he was as sincere in the one as in the other In our most sober moods we must be sure that we glorify God as well as when we are apt to be misjudged by the world When we refuse Praise as well as when we own Gods gifts and graces in us For some men will beat back honour when it cometh to them at the first hopp that they may catch it at the rebound and so seek that which they seem to deny as if they held the stealth and underhand receipt of it more lawful than the purchase in the open Market No we must be sure to be as sincere in our professions of humility where men are least apt to suspect our pride as there where they are most ready to charge us with it As the Apostle doth assert that he was besides himself for God so sober for their sakes for Gods glory and their profit 8. The end is either ultimate or subordinate The ultimate end is that which terminateth the action and wherein our thoughts rest The subordinate end is that which we aim at but yet look further as here the ultimate end is Gods glory the subordinate end was their profit So take that other place 1 Cor. 10.31 Whether ye eat or drink or whatever ye do do all to the glory of God In eating and drinking the subordinate end is health strength and cheerfulness The ultimate and supream end Gods glory 'T is a failing in our subordinate end if we mind only Carnal pleasure and not service Eccl. 10 7. Blessed art thou O Land when thy Princes eat in due season for strength and not for drunkenness When our Meals are a Meat-offering or a Drink-Offering to lust and appetite 't is a perversion of Gods bounty They were ordained to be a refection after business and to repair that strength which hath been weakned in the work of our Callings But now the ultimate end
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures