please himself in that he suffers affliction in this world these may be the beginnings of sorrow miserable here and miserable hereafter There are wicked Poor and wicked Rich some have a double Hell here and hereafter too Do not think Death will be an ease Son in thy life-time thou receivedst thy good things There are Lazarus's in Hell as well as in Abrahams bosom IV. Origen's Charity was too large Origen and after him Gregory Nyssen and others dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which the wicked pass and so be happy and that so all are saved even the Devils themselves abusing Rom. 5.18 and 1 Cor. 15.2 There is an increase of Torments but no decay then 't will be said Go ye Cursed into everlasting fire Secondly Let us now speak of the Persons Sentenced Here is a double Description of them 1. From their Posture On the left hand 2. Their Quality in that Title and terrible Compellation Ye Cursed 1. Their Posture On the left hand It noteth not only the more ignominious place but hath respect to their Choice the Right hand is more honourable among all Nations The Innocent were to plead their cause on the right hand the Guilty at the left but it hath respect to their own Choice they seek after left-hand Mercies Psal. 16.11 At thy right hand are Pleasures for evermore Eternity that is at Gods right hand So Prov. 3.16 Length of dayes is in her right hand and in her left hand riches and honour At the last day wicked men have but their own choice As Darius distinguished between his Followers Some love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the World there is a distinction some love the Gift better than the Giver make a sinister 〈◊〉 choose greatness honour worldly pleasures A man may know his future 〈◊〉 by his present choice Wisdom standeth inviting with both her hands 〈◊〉 In her right hand is length of dayes here is Eternity of pleasure all the world runneth to the left hand Riches and Honour look more lovely than length of dayes in a carnal eye Which will you have here in the Church you will say Eternity by all means but the course of your Lives saith Riches and Honour these take up your time care and thoughts 2. Let us see the Title or terrible Compellation Ye Cursed not by Men but by God Many are Blessed of God that are Cursed of men Matth. 5.12 Blessed are ye when men shall Curse you for righteousness sake 'T is no boot to have the worlds Blessings yet observe the difference vers 34. he saith Come ye blessed of my Father but he doth not say Cursed of my Father Partly because Cursing is alâ—â—num opus his strange work it doth not come so freely and kindly as Mercy The Blessing cometh of its own accord without and before the Merit of the Creature but not the Curse till we force it and wrest it out of Gods hands Partly because Christ would pass his Sentence in a convincing way and therefore he doth not pitch Damnation upon the Decree and Council of God as he doth Election 'T is Blessed of my Father his Love is the only cause but Ye Cursed 'T is good to observe the tenderness of the Scripture when it speaketh of the execution of the Decree of Reprobation that they may not cast the blame upon God Their Damnation is not cast upon his Decree but their own deservings You may see the like difference Rom. 9.22 Endured with much long suffering the vessels of wrath fitted to Destruction But then vers 23. The vessels of mercy which he hath aforehand prepared unto glory He endureth the one but he fitteth and prepareth the other he created them and permitted them to fall in Adam justly hardeneth them for refusing his will but themselves prepare their own Hell by their natural corruption and voluntary depravation following their Lusts with greediness Speaking of the Elect 't is said He hath prepared but of the Reprobate 't is said he is fitted the Reprobates bring something of their own to further their Destruction pravity and naughtiness of their own every man is the cause of the Curse and Eternal Misery to himself but God is the cause and Author of the Blessing Thy Destruction is of thy self but in me is thy help found The Elect have all from God he prepareth them for Heaven and Heaven for them without any Mâ—rit of theirs The Reprobate is not Damned simply on Gods Pleasure â—ut their own desert before he would execute his Decrees there is an Interposition of 〈…〉 aâ—d Folly Object But 't is said Rom. 9.11 Before the Children had done either Good or Evil 't was said Esau have I hated So that it seemeth that they are cursed and hated of God before any Merit and Desert of theirs I Answer There is a twofold Hatred 1. Negative Or 2. Positive 1. Negative Hatred is Noluntas miserendi a Purpose not to give Grace a nilling to give Grace And then 2. There is a Positive Hatred which is Voluntas puniendi condemnandi In other terms there is Praeterition and Predamnation For the former God hateth them as he will not give Grace for he is not engaged And 't is a great Mercy that when all are worthy of Punishment yet that he will choose some to Life And for the latter Punish and Damn them he doth not till they deserve it by their own Sins Therefore it stoppeth the Mouths of them that blaspheme the Holy One of Israel as if he did create Men for Death and the Pains of Hell Hosea 13.9 O Israel thou hast destroyed thy self They are compassed with a Fire of their own kindling Isa. 50.11 But 't is time to return Wicked Men are cursed of God and God's Curse is wont to take place 'T is no easie matter to get rid of it the Curse of the Law sticketh to them at the last Day and shall eternally He doth not say Be ye Cursed but Go ye Cursed They were Cursed before they came to the Tribunal of Christ. Those that are condemned to Hell are such as remain under the Curse of the Law And who are they Final Unbelievers First Every Man by Nature is under the Curse For till we are in Christ we are under Adam's Covenant and Adam's Covenant can yield no Blessing to the fallen Creatures Gal. 3.10 As many as are under the Works of the Law are under the Curse for 't is written Cursed is every one that continueth not in all things that are written in the Book of the Law to do them The Law requireth perfect perpetual and personal Obedience God did disannull the Covenant made with Adam presently upon the Fall but the Curses stand in full force against those that have not changed State but are only Children of Adam And wicked Men will find it so at the Day of Judgment for they shall have Judgment without Mercy whereas others are
mouth keep the door of my lips I do observe there First That unadvised and passionate Speeches do easily drop from us in our Troubles especially in our Persecution Secondly That a godly conscientious Man is very tender of these as of all evil He that would live in Communion with God for the present and hope to appear with comfort before him hereafter is sensible of the least thing that tends to Gods displeasure and Gods dishonour This is the true spirit of one that will be owned by Christ at the last day Thirdly There is no way to prevent being provoked to Impatience and rashness of Speech or any evil but by keeping a VVatch and renewing our Obligations to God Fourthly VVhoever would keep a VVatch must call in the aid and assistance of Gods Grace Lord set a VVatch upon the door of my lips SERMON XI MATTH XXV v. 14 15. For the Kingdom of Heaven is as a Man travelling into a far Countrey who called his own Servants and delivered to them his Goods And unto one he gave five Talents to another two to another one to every one according to his several ability THE particle for sheweth that this Parable hath some connection with the former We have but two great Affairs in the World the one to promote Gods glory the other to save our own Souls Or in other words To be faithfull to God and wise for our selves This latter was taught us in the former Parable the wise and provident Virgins made sufficient preparation for their reception into the Nuptial Feast The other faithfulness to God in employing our Gifts Talents and Opportunities for his glory is taught in this Parable Therefore the drift of it is to set us all a-work in our Places and Callings for the Glory of God that we may look Christ in the Face at his Coming For the Kingdom of Heaven c. In which words we have First The Person trusting A Man Who is here represented 1. As a great Lord and Master that hath Servants of his own and several Gifts to bestow upon them at his pleasure In Luke 't is A certain Nobleman who went into a far Countrey to receive for himself a Kingdom Luk. 19.12 In Mark Chap. 13.34 A great Master of an house who entrusts his Servants with his goods till his return 2. He is here considered as travelling into a far Countrey Christs ascending into Heaven is thereby intended for Gifts are the fruits of his Ascension Secondly The Persons intrusted He called his own Servants and delivered to them Not only Ministers and Officers of the Church are meant though they especially but all Christians who are Christs Servants employed by him in one state of life or other Thirdly The things intrusted his Goods they are bona things good in their nature and they are dona gifts freely given and delivered to us and not meerly given They are Talenta Talents not things meerly given as we give Money to a Beggar but as we give an Estate to a Factour As they are bona they must not be despised as dona Gifts they call for Thankfulness as Talents for Faithfulness The Jewish Talent was an hundred Eighty one pound ten shillings Now these Talents are Ordinances Opportunities Estates Gifts Graces all that we have received from God Either dona Administrantia or Sanctificantia Helps and Means and Opportunities to glorifie him which are the Occasions or the Graces of the Spirit which are the Dispositions to make us so to doe Fourthly The Variety observed in the Distribution To one five to another two to another one Which difference expresseth the divers kinds of Gifts and the measure and the degree in which they are bestowed Though all have not equal measure yet every one hath some Gift and some measure something that is peculiar to himself whereby he may be usefull Fifthly The Rule which is observed in the Distribution to every one according to his ability As in the Parable the wise Master knoweth every Servant according to his prudence and skill so in the Explication of the Parable every man is gifted and employed by Christ according to his natural Receptivity The Eye hath its office as an Eye and the Hand as an Hand and the Foot as a Foot I shall not pursue every minute Circumstance but only touch upon those things which are most remarkable First Observe then Doct. 1. That Christ Iesus is the great Lord and Owner He is so represented here with respect to Persons and Things Persons Those that received the Talents are called his own Servants and the several Gifts and good things bestowed upon them are called his Goods and these dispensed according to his sovereign will and pleasure to one more to another less Concerning Christs being a Lord and Owner let me give you these Observations First The Power of Christ as an Owner and free Lord is to be distinguished from his power as a Governour and Ruler As a free Lord he hath mercy on whom he will have mercy As a Governour and Ruler so he judgeth the World in righteousness or according to the Law or stated Rule which he hath given of his Will With respect to the one 't is not in him that willeth or in him that runneth but in God that sheweth mercy But with respect to the other so run that you may obtain Compare Rom. 9.16 with 1 Cor. 9.24 for God that is arbitrary in his Gifts is not arbitrary in his Judgments His Law and the Precepts of it is the Rule of our Duty but in the Sanction of it 't is the Rule of Gods Process But as an Owner he discovereth his Sovereignty and Dominion as a Ruler or Judge his Justice or Righteousness All acts and matters of free favour are dispensed by him as a Lord but matters of right and wrong come before him as a Judge The Good man of the House pleaded ill I may do with my own as it pleaseth me Mat. 20.15 that belongeth to a Supream Owner Besides his being an Owner goeth before his being a Ruler and is the foundation of it For his absolute Propriety in us giveth him a legislative power over us to dispose of us or command us according to his own will He may give his Creatures what Rules he pleaseth and order them to what ends he thinketh good and bind them to observe his Order upon what terms he will I am the Lord Lev. 18.1 2 3 4 5 6. Therefore before the course of Government established between him and the World he is first considered as an Owner Secondly This Power and Ownership accrueth to Christ by a double Title jure Creationis Redemptionis 1. By right of Creation Ezek. 18.4 Behold all Souls are mine He hath a right to dispose of Man and all the rest of his Creatures as being all of them the works of his hands He that gave them their Beings when they were not and still supporteth them now they are hath an undoubted
of having and possessing all things so made and framed by him Amongst men whosoever maketh any thing by his own proper Art and labour and of his own stuff must needs have a full right to it and a full power to dispose of it yet no Workman ever made any thing without some matter but God made all things without matter praeexisting and therefore surely his right is greater Wherefore God is called not only the Maker of Heaven and Earth but the Possessor Gen. 14.19 God is the great Proprietor and in a sense the only Proprietor that hath dominium propriè dictum Gold and Silver are mine Hag. 2.8 And Hos. 2.9 I will return and take away my Corn and my Wine in the season thereof Psal. 50.10 His are the Cattle upon a thousand Hills yea The whole Earth is the Lords and the fulness thereof Psal 29.1.16 All is Gods in whatsoever hands it be the Lord hath need of him is Argument enough Now this doth mightily increase our confidence check our usurpations quicken us to faithfulness that the great Owner may not be deprived of his right 3. He hath a Right of using and disposing all things thus in his possession according to his own pleasure Reason will tell us that the use benefit and utility of any thing belongeth to him whose it is so God is the sole disposer of all things As he made them for himself so he governeth them ultimately and terminatively for himself some things immediately all things ultimately By whom and for whom all things were made Prov. 16.4 All the conditions of men Riches Poverty Health Sickness Ease Pain Life Death Now this Right of disposing of us is of great use to keep us in a quiet subjection to Gods Laws and Providence without murmuring or repining We cannot say to him What makest thou or Why doest thou thus Isa. 45.9 'T is enough God did it But to apply the whole 1 VSE It serveth to check many sins All mischief and disorder cometh from looking upon our selves as Proprietaries and Owners and not considering who hath the great Interest in us Surely were these Truths well digested and thought of by us 't would work a great cure upon Mankind 1. That nothing we have is our own 2. That whatsoever is given us by God is given us for his service to be done to him 3. That to this Lord of ours we must be answerable who will one day call us to an account Or will you take one of them if all be too many to be remembred by you and that one implyeth all the rest Ye are not your own but are bought with a price If a man did think of this My heart is not my own 't is Gods and he must have it he would not fill it with the dross of evil thoughts My time is not my own my Tongue my Wit my Language 't is not my own Would the Prodigal waste his Estate so vainly reprove him and he will tell you I spend but my own The Covetous man saith Shall I take my bread and my water and my flesh and give it to men that I know not 1 Sam. 25.11 How easily might you perswade him to Charity could you convince him 't is anothers Goods and to be laid out when the Lord hath need of it It would check our pride to consider who made us to differ 1 Cor. 4.7 Alas Master 't was borrowed as Elisha's Servant told his Master A Groom is proud of his Masters Horse They are proud of that which is none of theirs that are proud of their Parts and proud of their Estates Yea it would check our spirtual pride when we have done any thing for God or suffered any thing for God or given any thing for Gods sake 1 Chron. 29.12 13 14. Of thine own have we given thee for all is thine 2 VSE Is to press us to more faithfulness in Gods service to serve him more with our Parts Time Strength Wit Wealth Power and Interest All the good things that God hath given us are God's still Now you should give unto God the things that are Gods You are Robbers if you lay not out all that you have according to his will and for his Glory But First Give your selves to the Lord 2 Cor. 8.5 and then other things will come in the more easily You are his already you cannot add to Gods Right yet it may add to the Obligation bind you more strongly to subjection and obedience Oh then in the first place become his Servants and Vassals avouch God to be your God Deut. 26.17 Thou hast avouched this day the Lord to be thy God Wicked men give up themselves to the Lord but 't is by constraint All that the Lord hath spoken we will do But Oh that they had an Heart Deut. 5.28 29. Secondly Having given your selves to the Lord give other things to him A Christian layes himself and all his Interests and Capacities at Jesus Christs feet that he may make an advantage of every thing for God Zech. 14.20 In that day there shall be upon the bâ—lls of the horses Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from our selves and herefore we should improve all we are and have for God Thirdly The 〈◊〉 of our dedication will be known by our use if hard at work for God and 〈◊〉 be the business of our lives Phil. 1.21 To me to live is Christ. 'T is not enough negatively that our Gifts be not employed against Christ as weapons of unrighteousness but positively for God that he gets something by every Relation and Acquaintance Neh. 1.11 Prosper I praey thee thy Servant this day and give him mercy in thâ— sight of this man for I was the Kings Cup-bearer He improved his place for God when he was in it God hath made many great and rich but what doth the Lord get by them are they more useful Some have wit but do not consecrate it to Jesus Christ have power interest and great place but they do not honour God thereby Though they profess to give up themselves to God yet in the use of themselves there appeareth no such matter They use their Tongues as their own Hearts as their own VVealth Strength and Interests as their own Therefore you should keep a constant reckoning how you lay out your selves selves for God Undertake nothing but what will bear this Inscription upon it Holiness to the Lord. Put this Question to your selves Can I dedicate this to the Lord Eccl. 2.2 What doth it Secondly In the Parable this man the Owner is represented as travelling into a far Countrey and undertakes there to receive a Kingdom and disposing of all his Interests till his return This noteth Christs Ascension into Heaven and the Point will be Doct. II. That Christ at his departure appointed every man his Work and at his Ascension gave Gifts unto men to be employed for
in Christ's Name whatever we obtain is put upon Christ's Account 't is not for our Merit but Christ's so whatsoever you do to any Person in Christ's Name and for Christ's sake is done to Christ If you send another in your name if he be denyed you take your selves to be denyed if granted for your sake you think it granted to you I come now to consider Secondly The Scope These things are parabolically represented to increase our Faith concerning the Reward of Charity The Doctrine is this Doct. That one special End and Vse unto which rich Men should employ their worldly Wealth should be the help and relief of the Poor Consider 1. In the General 't is not to the Rich but to the Poor Feasts and Entertainments are usually for the Rich but Christ saith Luk. 14.12 13 14. When thou makest a Dinner or a Supper call not thy Friends thy Brethren neither thy Kinsmen nor thy Neighbour lest they bid thee again and a recompence be made thee But when thou makest a Feast call the Poor the Maimed the Blind the Lame and thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the Just. Many truck with their Kindness they make Merchandize rather than impart their Charity This is not Charity but Merchandize 2. Of the Poor there are three sorts 1. Pauperes Diaboli the Devils Poor such as have riotously spent their Patrimonies and reduced themselves to Raggs and Beggery by their own Mis-government These are not wholly to be excluded when their necessity is extream you give it to the Man not to the Sin It may work upon them especially when you joyn spiritual Alms with temporal 2. There are Pauperes Mundi the World 's Poor such as come of poor Parents and live in poor Estate those are to be relieved There is a common tye of Nature between us and them Isa. 58.7 Thou shalt not hide thy self from thine own flesh 3. There are Pauperes Christi Christ's Poor such as have suffered loss of Goods for Christ's sake or being otherwise poor profess the Gospel these especially should be relieved Rom. 12.13 Distributing to the necessities of the Saints And Gal. 6.10 Let us do good to all especially to the Houshold of Faith There is an Order First our own Families our Parents our Children or Kindred 1 Tim. 5.8 then Strangers and among them those that profess the same Faith with us and then them who do most evidence the reality of Faith by an holy Life and then to all as occasion is offered Reasons of this Duty 1. The near Vnion that is between Christ and his People Christ and Believers are one and the same Mystical Body with Christ their Head 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so is Christ Now that Union comprizeth all When one Member suffereth all the Members suffer with it ver 26. There is a sympathy and fellow-feeling When you tread upon the Toe the Tongue will cry out and say You have hurt me They cast themselves out of the Body that have not common Joyes and common Sorrows with the rest of the Members 2. Christ hath commended them to us as his Proxies and Deputies He himself receiveth nothing from us he is above our kindness being exalted into the Heavens but in every Age he leaveth some to try the Respects of the World Oh what men would do for Christ if he were now in the flesh 'T is an usual deceit of Heart to betray our Duties by our wishes Now Christ hath put some in his place 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a Liar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen We would be as much prejudiced against Christ as we are against the godly Poor That which your Servant receiveth by your order you receive it He receiveth your Respects by the hands of the Poor he hath devolved this right on the Poor as his Deputies Mat. 26.11 For ye have the Poor alwayes with you but Me ye have not alwayes We pretend much Love to Christ if he were sick in a Bed we would visit him if in Prison or in want we would relieve him What is done to one of these is done to him 3. 'T is a great Honour put upon us to be Instruments of Divine Providence and Preservation of others You are God's Substitutes in giving as the Poor in receiving As Gods to them we relieve and comfort them He could give to them without thee but God will put the honour of the work upon thee This is the greatest Resemblance of God Act. 20.35 'T is more blessed to give than to receive that is more God-like 'T is a great Mercy to be able and willing Luk. 6.36 Be ye therefore merciful as your Heavenly Father is merciful The true advantage of Wealth is in relieving and supporting others nothing sheweth our Conformity to God so much as this Christ saith not if ye fast ye shall be like your heavenly Father or if ye pray or if ye prophesie or if ye be learned but if ye be merciful as your Heavenly Father is merciful Thou holdest the place of God and art as it were a God to them 4. The Profit of this Duty It seemeth a loss but 't is the most gainful Trade in the World 'T is the way to preserve your Estates to increase them to cleanse them to provide for Eternal Comfort in them 1. To keep what you have Your Goods are best secured to you when they are deposited in God's hands you provide baggs that wax not old Many an Estate hath been wasted for want of Charity Jam. 5.2 3. 2. To increase it as Seed in the Ground The Husbandman getteth nothing by keeping the Corn by him 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully Deut. 15.10 When thou givest to thy poor Brother the Lord thy God shall bless thee in all thy works and in all that thou puttest thy hand unto All your works of Mercy and Liberality shall be abundantly repay'd Luk. 6.36 Give and it shall be given to you good measure pressed down shaken together and running over But above all Prov. 19.17 He that giveth to the Poor lendeth to the Lord that which he hath given he shall pay him again If you would put out your Money to the best advantage lend it to the Lord the Interest shall be infinitely greater than the Principal What better Security than God's He is a sure Pay-Master and he will pay them to the full great Increase for all that he borroweth an hundred for one which is an Usury not yet heard of in the World You can expect nothing from the poor sort they have nothing to give you but God is
First Why he prayed For it seems strange that Christ should be brought upon his Knees and that he who was the express Image of his Father's Glory should need the Comfort of Prayer and that the Heir of Heaven who hath the Key of David and openeth and no Man shutteth should stand knocking at the Father's Door I Answer 1. This was the Agreement between God and Him that he was first to establish a Right and then to sue it out in Court Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession This Prayer is nothing else but Christ's presenting his Merits before the Tribunal of God In the whole Transaction of Man's Salvation God the Father would sustain the Person of the Ruler and Governor of the World and Christ was to come and make his Plea before him to give an account of his Work and to sue out his own Right and the Right of his Members O wonder at the Business of our Salvation the Love of God! the Condescention of Christ when he took the Quality of our Surety upon him he is to make a formal Process to plead his own Merits and our Interest for so he is less than the Father as Mediator My Father is greater than I. Not only as Man but as Mediator Christ sustained a lesser Place 2. That we might have a Copy of his Intercession Christ is good at interceding he gave the World a taste in his last Prayer It is a Pledg of those continual Groans which as Mediator of the Church he putteth up for us in Heaven We have an excellent Advocate 1 Joh. 2.2 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous When thou art in danger of Temptation he saith They are in the World keep them from the Evil of the World When thou art practising Holiness Christ speaketh a good word of thee behind thy back Father they keep thy Word He is a good Shepherd that knoweth the State of his Flock and readily giveth an account to the Father 3. That these Prayers might be a constant Fountain and Foundation of Spiritual Blessings Christ's Prayers are as good as so many Promises for he is always heard John 11.42 In this Prayer Christ speaketh as God-Man There is not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ask but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will Vers. 24. Father I will that they also be with me where I am A Word not of Request but Authority The Divine Nature giveth a Force and Efficacy to these Prayers When he prayeth whole Christ prayeth God-Man and as his Passion received efficacy from his God-head so did his Prayers Acts 20.28 Feed the Church of God which he hath purchased with his own Blood as it was the Blood of God so it is the Prayer of God The God-head is interested in all these Actions it is the Prayer of the Son of God made Flesh. The things which he asketh belong to the Humane Nature yet he prayeth as God He that heareth with the Father will be heard by the Father Christ's Prayer is not like the Prayers of other Holy Men recorded in Scripture for a Form and Pattern but as a Fountain of Comfort and Blessing This should beget a Confidence in the Accomplishment of all these Promises the Safety of the Elect the Success of the Word the Unity of the Church and the Possession of Glory 4. To commend the Duty of Prayer He commanded it before and commended it by Promise John 14.13 14. Whatsoever ye shall ask of the Father in my Name that will I do that the Father may be glorified in the Son If ye shall ask any thing in my Name I will do it John 15.16 That whatsoever ye shall ask of the Father in my Name he may give it you Now to Precept and Promise he would add his own Example Certainly there are none above Ordinances if Christ the Eternal Son of God was not If Christ who was of the same Majesty and Power with his Father did pray so earnestly and seriously when in the Light of Omnisciency he saw the Fruit of his Passion How much more are Prayers necessary for us under such infirmity of Flesh to which we are subject and such rage of Satan and the World In all Cases we must use this Remedy They that are above Prayer are beyond Religion In his greatest Works Christ despised not this Remedy Christ knew his own Deliverance and was sure of it yet he will not have it but by Prayer He had an eternal Right to Heaven and Glory and a new Right by Purchase yet he would have his Charter confirmed by Prayer And so though we have assurance of Mercy we must take this course to get it accomplished Though we have large Possessions and a liberal supply when it is at the Table we must receive it as a Boon from Grace Give us this day our daily Bread If for no other Reason Prayer is necessary for submission to God and that we may renew the sense of that Tenure by which we hold a Charter of Grace that by asking we may still take it out of Free-Grace's Hands Christ had a Right yet because of that mixture of Grace with Justice in all Divine Dispensations he is to ask 5. That our Prayers might be effectual Christ's Prayer is large and comprehenâ—ive we can mention nothing but he has begged it already in terminis or by consequence The Prayers of the Saints have their Efficacy but not from any virtue in them but by Christ's Merit by virtue of his Prayers Now Christ hath consecrated the way it is like to be successful no Prayer can miscarry God may cast out the Dross but he will be sure to receive the Prayer Now he doth not refuse your Mony but rubbeth off the filth of it It is very notable that Christ consecrated all Ordinances and made them successful by his own Obedience Baptism he made the Waters of Baptism salutary Hearing Christ was one of John's Auditors Behold the Lamb of God John 1.29 Singing Prayer receiving the Supper he loveth the Society ever since he himself was a Communicant Matth. 26.29 I will not drink henceforth of the Fruit of this Vine until the day when I drink it new with you in my Father's Kingdom Christ doth but act over that Ordinance in Heaven So for Prayer Secondly The next thing is Why Christ spake aloud in Prayer I answer He might have prayed in silence but he would be our Advocate but so that he might be our Teacher When he prayed for us he prayed publickly and with a loud Voice for our Comfort and Instruction and to give vent to the strength of his Affection by leaving this Monument in the Church Vers. 13. These things I speak in the World that they may have my Joy fulfilled in themselves that in all Tryals and Afflictions we might draw Consolation from the Matter of
was in the Flesh he was poor despised crucified the Apostle calleth it the Weakness of God Many look'd for a Kingdom from him many believed in him when he was upon Earth the Thief owned him upon his Cross Remember me when thou comest to thy Kingdom If the Thief could spy his Royalty under the Ignominy of the Cross what may we expect from Christ in his glorified Estate When David was hunted as a Flea or a Partridg upon the Mountains there were six hundred clave to him and had great hopes of his future Exaltation they might look for more from David on the Throne Christ is now exalted and hath a Name above all Names he still retaineth our Nature and that is an Argument of Love we go to one that is Bone of our Bone and he is glorified in our Nature that is an Argument of his Power 4. Christ is really put into a greater capacity to do us good 1. He hath seized on Heaven in our right John 14.3 I go to prepare a place for you God the Father prepared it by his Decree but Christ by his Ascension went to hold it in our Name he took possession of it for Himself and his People and ever since Heaven-Door hath stood open 2. The advantage of his Intercession 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ is our Advocate at God's right Hand we have a Friend at Court Offenders hope to be spared if they have interest in any that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand representing his Merits How can our Prayers chuse but be heard The Spirit is our Notary to indite them and Christ is our Advocate to present them in Court 3. The Mission of the Spirit Christ carried up our Flesh and sent down his own Spirit as to fit Heaven for us Mat. 25.34 so to fit us for Heaven Rom. 9.23 Vessels fitted for Glory Vessels of Glory seasoned with Grace Now the Spirit is not given but by Christ's Ascension Ephes. 4.11 12. When he ascended he gave first Apostles then Prophets then Evangelists then Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation 4. By his Ascension all Christ's Offices have a new Qualification and are exercised in another manner Christ hath been Mediator King Priest and Prophet from the beginning of the World but the Administration is different before his Incarnation in the days of his Flesh and after his Ascension Before his coming in the Flesh Christ was the great Prophet of the Church foreshewing what was to come in his Incarnation pointing at what he did after his Glorification working Faith by representing what was past So a Priest before his Incarnation undertaking payment and satisfaction for our Debts in the days of his Flesh he made good his Engagement after his Ascension he representeth his Satisfaction made by his Intercession he appeareth as a righteous Mediator not by intreaty Christ was a King by designation before he was incarnate the Old Church had a taste of his Kingly Power when he lived upon Earth he was as a King fighting for the Crown a King in Warfare after the Resurrection a King in triumph solemnly inaugurated he enters into his Throne Christ cometh into the Father's Presence royally attended Dan. 7.13 14. And I saw in the Night Visions the Son of Man with the Clouds of Heaven and he came to the Ancient of Days and they brought him near before him and there was given him Dominion and Glory and all People Nations and Languages that should serve him his Dominion is an Everlasting Dominion that shall not pass away After his Resurrection Christ is brought into God's Presence receiving all Power in Heaven and Earth Christ had this Power from the beginning but was not solemnly installed till then As David had the Power given him when anointed by Samuel yet he endured Banishment and redious Conflicts and shewed not himself till after the death of Saul and till chosen by the Tribes at Hebron So Christ was a Prince and Saviour before his Ascension But it is said Acts 5.31 Him hath God exalted by his right Hand to be a Prince and a Saviour He was Prince by Eternal Right and by Gift and Designation In the midst of his Abasement Christ acknowledged himself King John 8.37 But after his Ascension he solemnly exercised it and administred it for the good of the Elect. Well then let us meditate on these things and draw Water out of the Wells of Salvation with Joy It is better for us that Christ should be in Heaven than with us upon Earth A Woman had rather have her Husband live with her than go to the Indies but yieldeth to his Absence when she considereth the Profit of that Traffick We are all apt to wish for the Apostles Days to enjoy Christ with us in Person but when we consider the Fruit of his Negotiation in Heaven we should be contented It is better for us he should be there to plead with the Father and send his Spirit to us I come to the words As. Some take this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparatively others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally Comparatively Glorify me i.e. as thou hast given me a Power over all Flesh c. give me a Glory suitable to the Authority handle me according to the Power and Command which thou hast given me as the Plenipotentiary of Heaven But it is rather taken Causally by way of Argument It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred because Now the Argument is double 1. it may be taken from a former grant of Power As thou hast given c. Hitherto he had a right now he pleadeth for Possession and a more full exercise of it and 2. from the end which that Power is to be exercised for the good of the Elect that he may give eternal Life to as many as thou hast given him 1. I may observe something from that As thou hast given him The memory of former Benefits is an encouragement to ask anew Experience begetteth Confidence The Heart is much confirmed when Faith hath sense and experience on its side and the belief of what is to come is facilitated by considering what is past We should believe God upon his bare Word yet it is an encouragement to have Experience and Trial. By former Mercies we have a double Experience we know what he will and can do for Creatures Signal Mercies are standing Monuments of God's Power Isa. 51.9 Awake awake put on strength O Arm of the Lord awake as in the ancient Days in the Generations of Old Art not thou it that hath â—ut Rahab and wounded the Dragon Rahab is Egypt the Dragon is Pharaoh he that hath helped can and will We
should not entertain Jealousies without a Cause 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the Hand of this Philistine Former Mercies are Pledges of Future Deus donando debet God by giving becometh our Debtor Mat. 6.25 Is not the Life more than Meat and the Body more than Raiment He inticeth Hope by former Mercies Judges 13.23 If the Lord were pleased to kill us he would not have received a Burnt-Offering and a Meat-Offering at our hands neither would he have shewed us all these things God would not weary us altogether with expectation something we have in hand and therefore may expect more Well then when your Hearts are apt to faint take the Cordial of Experiences Psal. 77.10 I said this is mine Infirmity but I will remember the Years of the right Hand of the Most High We are apt to indulge the peevishness of distrust after many Deliverances 1 Sam. 27.1 I shall one day perish by the Hand of Saul Though God had put him twice into his Hands Rom. 8.32 He that spared not his own Son c. how will be not with him also freely give us all things In common Experiences where we can have no absolute Assurance let us not baulk Duty for Danger 2 Cor. 1.10 Who delivered us from so great a Death and doth deliver in whom we trust that he will yet deliver us Paul would finish his Ministry notwithstanding Danger 2. Observe again from this As thou hast given Daturum te promisisti Thou hast promised to give God had promised to make over to him the Plenary Possession and Administration of the Kingdom Christ pleadeth the Grant and Promise It is an excellent Encouragement in Prayer when we can back our Requests with Promises Psalm 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope It is a modest Challenge God alloweth it put me in remembrance let us plead together c. Isa. 43.26 We may agrue and dispute with God upon his own Word Chirographa iua injiciebat tibi Domine shew him his own Hand Lord thou hast said this and that let it be fulfilled Thou hast given him As he was Man and Mediator for as he was God he had an eternal Right and an actual visible Right by Creation and Providence but Christ as Mediator was to receive a Crown By Gift Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance 1. It noteth That Christ hath his Kingdom by Right not by meer Power It is by the Father's Grant he was solemnly invested and set upon the Hill of Sion They are Rebels to God who do not acknowledg Christ to be King There are several manners of Possession Satan is Prince of the World but he is a Robber he holdeth it not by Grant from the Father but by Power he hath actual Possession of many Nations but no Right 2. It noteth what kind of Right it is that Christ hath it was by Grant and Donation It is the great condescention of our Lord that he would hold all things by our Tenure by way of Gift and Grant from the Father Free Grace is no dishonourable Tenure Christ himself holdeth his Kingdom by it Why should proud Creatures disdain this manner of holding The Lordship of the World was Christ's natural Inheritance yet he would hold all by Grace Power over all Flesh. Flesh is chiefly put for Men though all Creatures are under his Dominion We are sometimes expressed by our better and sometimes by our baser Part by our Better every Soul that is every Man Rom. 2.9 13.1 sometimes by the baser Part Isa. 40.6 All Flesh is Grass Mat. 24.22 No Flesh would be saved and elsewhere Here Flesh is fitly used it is put for the Nature of Man in common in opposition to those who are peculiarly Christ's by Tradition and Purchase And by Power over all Flesh is meant a judiciary Power to dispose of them according to pleasure yea of their everlasting Estate Potestatem omnis hominis accepit ut liberet quos voluerit damnet quos voluerit John 5.27 He hath given him Authority to execute Judgment also because he is the Son of Man It is the stile of God himself he is called Numb 16.22 The God of the Spirits of all Flesh And more express to this purpose Jer. 32.27 Behold I am the Lord the God of all Flesh Is there any thing too hard for me So that it noteth not a naked Authority but an Authority armed with a Divine Power Now because God will not give his Glory to another we may hence observe 1. That Christ is true God for otherwise he could not have such an Absolute Power It is proper to his Divine Nature though as it is a Gift his whole Person God-Man be invested with it He is called the only God not excluding the Father who subsisteth with him in the same Essence but including the Son Isa. 45.22 23. I am God and there is none else I have sworn by my self the Word is gone out in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear which is applied to Christ Rom. 14.11 and Phil. 2.9 10 11. He is called the great God the Supper of the Lamb is called the Supper of the great God Rev. 19.17 The true God 1 John 5.20 It should fortify Christians against those abominable Opinions wherein the God-head of Christ is questioned 2. Observe That Christ as Mediator hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but God hath set Christ higher than the Kings of the Earth He is the true Catholick King his Government is unlimited Psal. 89.27 Also I will make him my First Born higher than the Kings of the Earth All Power is given unto me both in Heaven and in Earth Mat. 28.18 And Dan. 7.14 There was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed There is some difference about the extent of Christ's Mediatory Kingdom 1. It is not only confined to the Elect. We must distinguish between Christ's Power and his Charge He hath a Power given him over all but there are some given to him by way of special Charge which is given for the Elect as to all spiritual Ends to rescue them from the Power of Satan as in this Verse As Joseph in Egypt the Power of all the Land was made over to him though his Brethren had a special Right in his Affections The Kingdom of Christ as meerly Spiritual and Inward is proper to the Elect that Kingdom where Christ hath no other Deputy and Vicar but his Spirit but for his Judiciary Kingdom
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
unacquainted with Pain or Pleasure it had been much but we have not only a Ransom but an Inheritance instead of Horrors and Howlings everlasting Joys Again many are called Saviours either because of their subordinate subserviency to Christ Instruments in inward and outward Salvation but these Saviours needed a Saviour Christ is the True Jesus who saveth as an Author of Grace not as an Instrument and Means of Conveyance Now Christ is a Saviour partly by Merit partly by Efficacy and Power he doth something for us and something in us for us he prevaileth by the Merit of his Death in us by the efficacy of his Spirit all his Work is not done on the Cross. Both are necessary partly in regard of the difference of the Enemies God and the Law are in a distinct Rank from Sin and Death Satan and the World God was an Enemy he cannot be overcome but must be reconciled the Law an Enemy that could not be disannulled but must be satisfied Sin the World and Satan assault us out of Malice they make themselves our Enemies the Law and God are made Enemies out of our Rebellion therefore Christ must satisfy as well as overcome To reconcile God he shed his Blood on the Cross Justice must have a Sacrifice and the Law Satisfaction the Curses of the Law are not to fall to the ground some Body must be made a Curse to keep up the Authority of the Law the Law was an Innocent Enemy and therefore not to be relaxed or repealed Partly in regard of the different Fight of the other Enemies that are Enemies out of Malice Satan is not only a Tempter but an Accuser as a Tempter so Christ was to overcome him by his Power as an Accuser by his Merit when Satan condemneth Christ is to intercede and represent his own Merit the Plaister must be as broad as the Sore so far as Satan is an Enemy so far must Christ be a Saviour and Redeemer by his Power against the Temptations by his Merit against the Accusations of Satan as the Devil is an Accuser Christ is an Advocate Partly because Satan hath a double Power over a Sinner Legal and Usurped Legal as God's Executioner by the ordination of God's Justice Heb. 2.14 That through Death he might destroy him that had the Power of Death that is the Devil Christ is to die to put Satan out of Office Usurped as the God of this World God made him an Executioner we a Prince John 12.31 Now shall the Prince of this World be cast out Christ rescueth Prisoners Isa. 49.9 That thou mayest say to the Prisoners Go forth He will rescue and recover the Elect when by their own default they put themselves in Satan's hands Partly for our Comfort by his own Obedience and Merit Christ giveth us a Right and Title but by his Efficacy and Power he giveth us Possession He is to buy our Peace Grace Comfort and then to see that we are possessed of it Well then own him as Jesus as the only Saviour Acts 4.17 The Apostles were charged not to preach any more in the Name of Jesus Rest upon his Merit and wait for his Power 1. Rest upon his Merit Troubled Consciences that think to help themselves by their own Care and Resolution are like Men that are like to perish in the Waters and when a Boat is sent out to help them think to swim to shore by their own strength You would be a Saviour to your selves your own Jesus and your own Christ. God is very jealous of the Creature 's Trust and Christ saith Isa. 45.5 I am the Lord and there is none else there is no Saviour besides me You would purchase your Peace conquer your own Enemies and then come to Christ. No Mony of yours is currant in Heaven the Jewels of the Covenant are not sold for any price but Christ's Blood and Christ's Obedience God saith Isa. 55.1 He that hath no Mony let him come and buy Wine and Milk without Mony and without Price He sold to Christ but he giveth to you he asketh nothing of you but Acceptance Will you take it They that refuse Christ and refuse Comfort till they be holy in themselves they have a shew of Humility they would wear their own Garments spend their own Mony but the Spirit is never more proud than when under a legal Dejection we scorn to put on Christ's Robes and are better contented with our own spotted Garments as in outward things we prefer a Russet Coat of our own before a Velvet Coat of another's This is peevish Pride 2. Wait for his Power and Efficacy in the use of Means It is bestowed on us by virtue of his Intercession We are saved by his Life Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his Life We are reconciled by his Merit but saved by his Life He liveth in Heaven and procureth Influences of his Grace Therefore he is said to be able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us Heb. 7.25 In Heaven he accomplisheth the other part of his Priesthood He doth not work out a part of Man's Salvation and leave the rest to our free Will the sacrificing part is ended and by his Intercession we get the Merit applied to us But we must not be idle we must come with Supplications and present the Case to Christ that Christ may present it to God Our Groans must answer to the earnestness of his Intercession and then we shall receive Supplies The Word is called The Power of God to Salvation Rom. 1.16 Those that conscionably use Prayer and wait for Christ in the Word will find him to be a Saviour indeed The Word is the effectual Means to save Men how foolish and despicable soever it seem in the World God would work with us rationally We cannot expect a brutish bent c. Thirdly The next thing is That he is Christ an anointed Saviour This fitly followeth the former Jesus signifies his Divinity and Christ his Humanity We are not only to know his Person but his Office John 1.41 We have found the Messias which is being interpreted the Christ or Anointed This is often expressed in Scripture Psal. 45.8 He is anointed with the Oil of Gladness above his Fellows Isa. 61.1 The Spirit of the Lord is upon me because the Lord hath anointed me to preach good Tidings unto the Meek So Acts 4.27 Against thy Holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together So Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power Out of all which places we see that Christ's anointing is not to be understood properly but by a Trope the Sign is put for the Thing signified 1. Who was anointed Among
1.6 7. When he bringeth in the first begotten into the World he saith And let all the Angels of God worship him And of the Angels he saith Who maketh his Angels Spirits and his Ministers a Flame of Fire He cometh royally attended Then the Father welcometh him with Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 2.8 As Mediator Christ was to have a grant of the Kingdom by pleading his Right and then God seateth him on the Throne Sit thou on my right Hand Psal. 110.1 God doth as it were take his Son by the Hand and seat him on the Throne This sitting on God's right Hand implieth 1. The giving of all Power or a restoration of him to the full use of the Godhead He had an Eternal Right as the Second Person but he was to receive a new Grant Mat. 28.18 All Power is given to me in Heaven and in Earth Christ as God hath all Power equal Power with the Father by Eternal Generation but as God Incarnate it is given to him So Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a Name above every Name that at the Name of Jesus every Knee shall bow of Things in Heaven and Things in Earth and Things under the Earth to make all Enemies stoop to him that he might receive Adoration from Angels Men and Devils 2. A Grant of Authority to rule according to Pleasure He is made Prince of Angels Col. 2.10 He is the Head of all Principality and Power He is to be their Soveraign Lord and Head of the Church Ephes. 1.22 Christ is to us the Head of all Vital Influences And Judg of the World Acts 17.39 He hath appointed a day in which he will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given Assurance to all Men in that he hath raised him from the Dead This is the Sum of Christ's Glorification The Uses of the whole Vse 1. In that Christ prayeth for Glory it presseth us 1. To take heed of dishonouring Christ now he prayeth to be glorified It was a great Sin that the Jews crucified the Lord of Glory but they have some excuse in that they knew not what they did 1 Cor. 2.8 Whom none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory His Glory was not easily seen in his Exinanition and Abasement But now we know more and we cross his Prayers if we crucify him again afresh and put him to open shame Heb. 6.6 We cannot indeed crucify Christ really but we may draw the Guilt of his Enemies that crucified him upon us By your scandalous Lives you do in effect as to your Intentions deprive him of his Glory and approve the Act of the Jews against him you live as if no such thing had been done to Christ as his Translation into Heaven 2. Since Christ so earnestly sued for his Glorification it is our Duty by all means to procure and further his Glory We cannot do any thing as his Father doth we cannot bestow any thing upon him but Praise and magnify him by a stedfast Faith and by an Holy Life Mortified Christians are the Glory of Christ. 3. It is Comfort against the Reproaches and Oppositions of Men as to the Kingdom of Christ. Though the Jews scorn it the Turks blaspheme it Hereticks undermine it yet Christ's Prayers will do more than all their Endeavours still he will appear God manifest in the Flesh. Christ's Glory cannot be hindred he hath prayed for it Vse 2. In that Christ was glorified for he cannot be denied whatever he demands it is useful for our Comfort for our Instruction 1. For our Comfort 1. Christ's Glorification is the Pledg and Earnest of ours Had not he risen and ascended and been received up into Glory neither should we the Gates of Death had been barred upon us and the Gates of Heaven shut against us and we should have been covered with eternal Shame and Ignominy But now Christ like another Sampson hath broken through the Gates and carried them away with him our Head is risen and we in him we receive of his Fulness Glory for Glory as well as Grace for Grace Nobis dedit arrhabonem Spiritus à nobis recepit arrhabonem Carnis We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus In Contracts Pledges are usually taken and given Our Head is crowned and shall not the Members The Humane Nature is already placed in the highest Seat of Glory 2. It is a sign God hath received Satisfaction The Lord sent an Angel to remove the Stone not to supply any Power in Christ But as a Judg when he is satisfied sends an Officer to open the Prison Doors Our Surety is delivered out of Prison with Glory and Honour God hath taken him up to himself What is done to our Surety concerneth us Christ hath perfectly done his Work there is no more to be done by way of Satisfaction God was well-pleased with him or else he had not been at his right Hand Certainly all the Work of his Mediation was not accomplished on Earth he is now in Exaltation performing those other Offices that remain to be fulfilled by him in Heaven 3. Hence we have Confidence in his Ability to do his People Good He is now restored to the full Use and Exercise of the Godhead he can give the Spirit and perform all the Legacies of the Covenant There were many repaired to Christ in the days of his Flesh when he was under Poverty Crosses Death the Thief on the Cross said Lord remember me when thou comest into thy Kingdom What shall we not expect now he is entred into Glory Faithful Servants follow their Prince in Banishment but they have greater Encouragement when he is on the Throne Those that adhered to David in the Desert might look for much from him crowned at Hebron Acts 2.33 Therefore being by the right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear Not that then only he was endowed with the Gifts of the Spirit for whilst he was on Earth he was filled with the Spirit without measure but then he received the Accomplishment of the Promise of pouring out the Spirit upon us for by Promise is meant the Accomplishment of the Promise for the Promise was long before Luke 24.49 And behold I send the Promise of my Father upon you but tarry ye in the City of Jerusalem till ye be endued with Power from on High Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for
that thou hast sent me There is a Mission on God's part as well as Obedience on Christ's Observe The Love of God in sending Christ and giving him a Charge concerning us This sending implieth Distinction but not Inferiority Persons equal by mutual consent may send one another The Father sent him because in the Business of Salvation the Original Authority is said to reside in God the Father God would not trust an Angel with your Salvation but send his own Son 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too dear nor too near for us His Son was not sent to treat with us but to take our Nature to be substituted into our room and place But this Point of God's sending Christ hath fallen under our consideration in handling other Verses of this Chapter SERMON XII JOHN XVII 9 I pray for them I pray not for the World but for them which thou hast given me for they are thine CHRIST having urged several Arguments on the behalf of the Disciples cometh now to limit his Prayers to them which is a new Argument I pray for none but those which thou hast given me not for obstinate Persecutors and perverse Rebels but for thine own thy Charge put into my Hands If I had prayed for any which belong not to the purpose of thy Grace thou mightest deny me but I pray not for the World but for thine therefore hear me In the words you have I. The Object of Christ's Prayer II. The Object limited I pray for them which is amplified Negatively by a refusal to pray for others I pray not for the World III. The Reasons Thou hast given them me and they are thine mine by Oppignoration not Alienation thy Charge put into mine Hands I have a Charge over them and thou hast a Right in them Christ was tender of his Charge and the Father still loved and owned them Thy Right and Propriety is not lost by thy Donation but confirmed for they are thine It is not only a Reason of the Donation but an Argument that Christ useth in Prayer 1. The great Matter that needeth not so much to be cleared as to be vindicated is Christ's refusal to pray for the World It needeth not to be cleared because Christ doth expresly limit the Persons I pray for them he doth not only explain it whom he meaneth by them those which thou hast given me Which Explication if nothing else had been added would have been exclusive and would have amounted to them and only them But he doth himself exclude the World from having any share in his Prayers By the World he meaneth the Reprobate World not only the Unregenerate Elect who are sometimes called the World but reprobos amatores soeculi as the Carthusean the reprobate perverse World But some object and it is fit they should be heard 1. That the Apostles only are here intended and that there is not a distinction between the Elect and Reprobate but between the Apostles and others for afterwards Christ prayeth for others that shall believe through their Word Vers. 20. I Answer 1. The Apostles are chiefly intended but not only elsewhere doth he pray for the Disciples and Believers of that Age there were more than the eleven Apostles and if they be excluded they have no Name in Christ's Prayer 2. All others besides the Apostles could not be reckoned to be in the World Now here is a perfect distribution of Men into two Ranks those that were given him and the World 2. Others say that the words are not to be taken as utterly exclusive but only that he prayed not for the World in this place The Requests of fatherly Protection the Gift of the Spirit Love and Concord being only proper to them that did actually believe elsewhere they say they find Christ praying for the World They bring that place for one Luke 23.34 Father forgive them for they know not what they do where he prayed for his Persecutors some of which never were converted I Answer 1. We must distinguish the Prayers of Christ as an Holy Man and the Prayers of Christ as Mediator So Camero Owen p. 44 c. Gomarus in locum Rainoldus de Intercessione c. As he was a Holy Man he was to lay aside all shew of Revenge This was not a Prayer by virtue of his Office as Mediator but in answer to his Duty as he was subject to the Law and a private Person Those things which he did in obedience to the Law as a private Person were not Acts of Mediation they were Acts of the Mediator but not as Mediator He taught us to pray for Enemies Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Revenge is forbidden and Pardon and Prayer injoined 2. Christ did not pray for all his Persecutors and every one of them but only for those that sinned out of Ignorance as the words imply chiefly for the standers-by rather than the Priests and Pharisees many of which came rather out of Curiosity than Despight Yea this Supplication was effectual and succesful to all the Elect intended This Prayer brought in three thousand Acts 2.41 who are charged with Christ's Death Ver. 23. and 36. and again five thousand Act. 4.4 who are charged with Ignorance in this Matter Acts 3.15 And killed the Prince of Life Vers. 17. I wot that through Ignorance ye did it as did also your Rulers 3. Again they urge Vers. 21. That the World may believe that thou hast sent me Some say that by the World is meant the Unregenerate Elect. This tho it blunteth the force of the Objection yet I think it not so full an Answer 1. Because it is not directly made for them Mark it is not a Prayer but a Reason of Prayer Christ would have prayed more directly for the unregenerate Elect. 2. He would have Prayer for a more effectual Means of Conversion than the beholding the Unity and Concord of his Church That they may be one as thou Father art in me and I in thee that they also may be one in us that the World may know that thou hast sent me 3. The word World in this whole Chapter is taken for the Reprobate World or those which are opposed to them which are committed to him by his Father 4. The substance of that Prayer is for the Elect not yet converted for Christ prayeth for all that shall believe through their Word Ver. 20. And then that they may be all one c. that the World may believe that thou has sent me so that the Unregenerate Elect are not intended Well but then doth Christ pray
Chain must be broken the Son cannot die for them whom the Father never elected and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed Reasons 1. From the Unity of Essence they are one and if any Person be interested in them all must otherwise Men might be beholden to Christ that were never beholden to the Father nor the Spirit They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Essence and of equal Dignity none shall be beholden to one that are not beholden to the other It is very notable that when Christ speaketh of his own Flock and the Certainty of their Conversion and the Sureness of their Estate he saith John 10.27 28 29 30. My Sheep my Voice and I know them and they follow me And I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's hand I and my Father are one He is greater than all greater than me as Redeemer If I acknowledg them for mine they must have Grace and cannot miscarry We are two Persons but one God he is a Joynt-Cause working together with me one in Power one in Counsel 2. From the Unity and Agreement in Will and Design They are one and agree in one The Persons are resolved to glorify one another In Man's Salvation the Father will have the Honour of Electing that the Son may have the Honour of Purchasing and the Spirit the Honour of Sanctifying It is said of the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And Christ faith John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Son came into the World to make good the Purposes of the Father John 8.50 I seek not my own Glory and the Son sendeth the Spirit God sendeth the Son and the Spirit anointeth Christ Acts 10.38 God anointeth Jesus of Nazareth with the Holy Ghost and with Power There is a perfect Agreement mutual Missions between them Vse 1. To condemn them which put asunder those Operations which God hath joyned together the Arminians in Doctrine the common People in Practice 1. The Arminians in Doctrine by dividing Christ from Election or Election from Christ as if Christ were to die for those that were never elected and chosen to Life equally as for those that were or as if he expected Glory from and designed Salvation unto all alike These trouble the Links of the Chain of Salvation how can it be said All thine are mine and mine are thine when God would never own them and the Spirit would never sanctify them 2. The common People that sever the Election of God and Redemption of Christ from the Sanctification of the Spirit They say Christ dyed for them when there is no Evidence of it or that God loveth them when there are no Fruits of his Love The Fruit of the Father's Love is sending of the Spirit and he that hath not the Spirit of Christ is none of his Rom. 8.9 If God had chosen thee thou wouldst be sanctified Sanctification it is as it were an actual Election John 15.19 Because I have chosen you out of the World therefore the World hateth you As by Election we are distinguished from others in the Counsel of God so by Sanctification we are actually set apart If Christ had dyed for thee thou wouldst have the whole Fruit of his Purchase Ephes. 5.25 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Vse 2. Information how Believers come to be possessed of such excellent Priviledges All that are God's are Christ's and all things that are Christ's are ours by Faith There is the same Communion between Us and Christ as there is between Christ and God 1 Cor. 3.23 All are yours for you are Christ's and Christ is God's We have it from the Father's Love by the Son's Purchase Christ was God's natural Heir he made a Purchase that he might adopt Heirs and take them in with himself by Faith we are taken in We may say between us and Christ All mine are thine and thine are mine I am my Beloved's and he is mine Cant. 2.16 Vse 3. To shew us the Comfort of the Faithful God and Christ have an equal Interest in them the Father loveth them as Christ's as his own Christ careth for them as the Father's as his own 1 John 1.3 Our Fellowship is with the Father and with his Son Jesus Christ. God made the Elect Members of Christ's Body that he might redeem them Christ made them Children of his Family that he might love them The Father saith They are mine the Son saith They are mine the Power of God issueth through Christ for their Salvation 2 John 1.9 He that-abideth in the Doctrine of Christ he hath the Father and the Son We may expect the Fruits of Elective Love and the Fruits of Christ's Purchase Two are better than one we have the Father to love us the Son to redeem us the Spirit to sanctify us and bring us to God It is a great Advantage John 16.27 The Father himself loveth you When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 The King's Heart was towards Absalom We have more Confidence to speed in our Prayers He loveth us for his own sake and for Christ's Christ hath satisfied the Justice of God and God is reconciled we have more boldness of Access to him we need not fear his Justice we have a double Claim and may lay hold with both Hands 1. We have God on our side who is the Supream Judg the offended Party the first Cause and Fountain of Blessing 2. By Christ we have a near Relation to God We are Christ's more than Angels they are Ministring Spirits not the Spouse of Christ's Bosom nor Members of his Body God hath given us to him as he brought Eve to Adam we are near to God John 14.20 I am in my Father and you in me and I in you as a Woman married to the King's Son by the King's Consent The whole Blessings of Christ's Purchase are ours we have God in our Nature working Righteousness making Atonement meriting Blessedness sending the Spirit as purchased by him And I am glorified in them So we render it that it may lye indifferent to any Sense tho the Word properly signifieth I have been glorified in them It relateth not only to their past present but future Endeavours for Christ's Glory But how was Christ glorified by his Disciples Answ. First Passively as he glorifieth himself in them by comforting refreshing their Hearts doing good to Persons so despicable and unworthy and manifesting the Riches of his Glory
our Fellowship is with the Father and with his Son Jesus Christ. 2. John v. 9. He that abideth in the Doctrine of Christ he hath both the Father and the Son God will make good his Gift and Christ his Trust. God bestowed us upon his Son to oblige Christ to the greater respect and Christ hath bought us of his Father that the Gift might be sure and certain The Son loveth us because the Father required it the Father loveth us because the Son merited it If Christ be faithful to his Father or the Father be loving and respectful to Christ we cannot miscarry We have an Interest in the Father who is the Fountain of Mercy in the Son who is the Golden Pipe and Conveyance God made the Elect to be Members of Christ's Body that he might redeem them and Christ made them Children of God's Family that he might love them and bless them Electing Love and Christ's Purchase are the two Fountains of Salvation God who is the supreme Judg offended Party first Cause and Fountain of Blessing he requireth the Son to die for us and Christ hath undertaken it and made good his Word 2. God hath put the Business of our Salvation into safe hands He would not be defeated of his Purpose therefore he hath given the Elect to Christ that they may be quickned by virtue of that Power and Life which was given to him He would deal with us upon sure Terms and therefore took Order sufficient to attain his End he would not trust us with any but his own Eternal Son There is a Charge laid on Christ who is a good Depository of such care and faithfulness that he will not neglect his Father's Pledg of such strength and ability that nothing can wrest us out of his hands for he that doth it had need of a stronger Arm than Christ's John 10.28 29. Of such Love that no Work can be more pleasing to him he loveth us far better than we do our selves or else he would never have come from Heaven for our sakes Of such Watchfulness and Care that his Eyes do always run to and fro throughout the Earth Providence is full of eyes as well as strong of hand As the High-Priest bore the Names of the Tribes upon his Breast and Shoulder so doth Christ the Memorial of every Saint he knoweth their Names and their Necessities tho many Thousands in the World yet every single Believer falleth under the care of Christ as if none besides him he knoweth them by Head and Poll their Wants Necessities They are written in the Lamb's Book of Life Rev. 13.8 Christ keeps a Register of them There is not only God's Book of Remembrance but the Lamb's Book of Life He knoweth every distinct Sheep by Name and constantly giveth an Account of them to God I am glorified in them It is grievous to our Advocate when he is forced to be an Accuser He taketh a distinct and explicite Notice of them Isa. 40.27 Why sayest thou O Jacob and speakest O Israel My Way is hid from the Lord and my Judgment is passed over from my God Psal. 34.6 This poor Man cried and the Lord heard him and delivered him out of all his Troubles If it were not for this our Keeper we should surely perish but Christ is our Keeper who is faithful loving able watchful Qui potest vult facit Christ's own Charge cannot miscarry If the Elect should not be saved Christ would neither do his Work nor receive his Wages Vse To press us to come under these sweet Hopes There is nothing wanting but the clearing up of our Interest that you may be of the number of those that are given to Christ. You will know it by God's Act towards you and by your Act towards God 1. By God's Act towards you If we be given to Christ Christ is given to us We are given to Christ before all time and in time Christ is given to us by converting Grace he and we are brought together God makes an Offer in the Gospel Are we willing to receive him for Lord and Saviour Then you put it out of question Are you moved by the Spirit to receive him upon God's Offer Conversion it is as it were an actual Election By original Election the Heirs of Salvation are distinguished from others in God's purpose so by Conversion or actual Election they are visibly distinguished What Excitements of Grace can you speak of that urge you to come to Christ All that are given to him come to him 2. By your Act towards Christ. All the Father's Acts are ratified in time by Believers He ordaineth we consent he chuseth Christ for Lord and King and they shall appoint themselves one Head So God's giving of Souls to Christ is ratified by the Believers Act. As there is a double giving on his part by way of Charge and by way of Reward so there is a double Act on our part committing and consecrating our selves to Christ. 1. Committing our selves to Christ. Can we wholly and absolutely resign up our Souls into his hands The Father is wiser than we he knew well enough what he did when he commended us to his Son Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which I have committed unto him against that day This is not an easy matter it argueth a sense of Danger a sollicitous Care about the Soul and an advised Confidence What care hast thou ever taken to lay thy Soul safe What confidence hast thou of Christ's Ability Didst thou think thou couldst be safe without him Thou wouldst be an unfaithful Guardian Knowingly canst thou venture Eternity on thy present State 2. Consecrating our selves to him Rom. 12.1 I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Then walk as his it is dangerous to alienate Things once consecrated 1 Cor. 3.23 Ye are Christ's Whatever you have you must give up to him for his Glory You have nothing at your own dispose neither Tongue nor Heart nor Estate as long as a Man reserves to himself an Interest he will miscarry Nabal called what he had My Bread and my Water and my Flesh 1 Sam. 25.11 Did you ever make a serious Resignation of your selves to God Psal. 119.94 I am thine save me for I have sought they Precepts SERMON XIX JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are Fifthly THE Last Circumstance That they may be one as we are is the Aim of Christ's Request which is Unity and Consent among the Apostles It is illustrated by the
after it had for a long time been possessed by another this Favour was granted to Captives when carried into a foreign Country but denied to Fugitives that ran away out of Treachery or for some Crime afterwards it was inlarged to those that were driven away by Famine or removed themselves whilst an inundation of Enemies whom they could not resist possessed their Country they had a Right of entring again upon their Houses and Lands though by reason of their long absence they were possessed by another This was the case of the Shunamite who having left her Country for seven years to avoid the Famine her House and Land was seized on 2 Kings 8 9.5 which upon intercession was restored This is not directly the case in hand only so far that other Lords have had Dominion over us which is not only by our departure from the Lord but by our Rebellion only in reason his Right should be owned by Repentance and Resignation of our selves to his use and service 1 Thess. 1.9 Ye turned to God from Idols to serve the living and true God So much for the third Consideration that morally speaking there are but two Masters Sin and Obedience 4. That by yielding our selves to obey either of these we become servants to the one or the other If we yield our selves to obey sin we are servants of sin and by yielding our selves to obey God we become servants of God 1. I shall speak of Sins Servants and two things I shall say of them First That they enter upon this Service voluntarily indeed and draw this woful slavery upon themselves but not by solemn Contract and Covenant the Servants are ashamed of their Master and will not owne themselves to be what they are for they are cheated into their slavery they are inticed and drawn away Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed They yield themselves to obey sin by voluntary inclination but not by express Covenant they are not forced but inticed and willingly put themselves into this bondage but they do not openly profess it but their course of life sheweth it their hearts are upon evil and so they are Rebels and Enemies to God and refuse his blessed Government Col. 1.21 You that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled Secondly The second thing which I observe is That they are not only Servants in legal Reputation or so accounted before God as Joh. 8.34 Whosoever committeth sin is the servant of sin but they are so by woful Captivity or a sad Necessity they have brought upon themselves for they are deprived of all liberty to help themselves 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought into bondage Our service to God is a debt of Duty their serving sin is a debt of Fatal Necessity He is a Free-man that hath right and power to dispose of himself or his own actions or imployments but he is a servant that is at another mans beck and disposal and cannot do what he would be it de Jure or de Facto Now then the servants of sin though it is true de Jure of Right they should do it yet de Facto they are very slaves to their brutish affections and have no power to resist Temptations or come out of their wretched condition when they have some mind to it and are convinced of better 2. Of Gods Servants I observe two things First That they become so not only by voluntary Inclination but open Profession and express Covenant God will have no servants but who deliberately adhere to him and by choice bind themselves to walk in his ways 2 Cor. 8.5 They first gave up themselves to the Lord anâ— unto us by the will of God a voluntary surrender is necessary So Isa. 66.4 They chuse the things that please me and take hold of my Covenant and v. 6. They joyn themselves to the Lord to serve him This deliberate voluntary choice is expressed in a solemn Covenant-resignation God is not a Master to be ashamed of but may and must be publickly owned Secondly Our consent or yielding our selves to obey is not enough but it must be verified and made good by a continual course of actual obedience on our part for besides the yielding up of our selves to obey his servants ye are whom ye obey Many make Covenant with God but do not keep Covenant with God they will and purpose but do not perform It is known whose servants we are not only by our consent but our continual practice if we live in a constant careful obedience to God we are his servants though conscious of many failings The Tryal of our Case mainly runneth upon two things the Bent of our Hearts and the Drift of our Lives our Choice and our Course We read of some that said All that the Lord hath commandeth us we will do and God answered Deut. 5.29 O that there were such a heart within them that they would fear me and keep all my commandments always They are now in a good mood promise fair Therefore it is not enough to yield up our selves to God unless we imploy our selves for God for besides the purpose and inclination there must be a constant practice and study to please him 5. Both sorts of Servants receive wages suitable and proportionable to the work they have done 1. Of Sin unto Death The Servants of Sin bring upon themselves eternal Death Sin and Death go hand in hand in all the Methods of his Justice God hath put them together Jam. 1.15 Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Now this should be thought of by us when Satan and your own corrupt Hearts shew you the Bait Faith should see the Hook this will be Death or I am going about that which in its Nature doth expose me to eternal Death The fear of temporal Death inflicted by the Magistrate restraineth much of the evil of the World and keepeth men from things forbidden by him and is not God more to be dreaded There is but one Law giver that is able to save or to destroy that hath potestatem vitae necis aeternae Jam. 4.12 and shall not we fear and reverence him Sinners that go on wilfully in their sins seem to make nothing of dying eternally 2. Of Obedience into Righteousness that is if we be the faithful Servants of God we shall have the reward of eternal Life not only non-condemnation or freedom from eternal Death but the everlasting possession of Glory and Blessedness There is none of us can say that God bids us serve him for nought or to his loss he propoundeth endless Rewards and Punishments to procure obedience to his Laws as he will punish the wicked with endless Miseries so he will
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
and do not carry our selves as debtors to the spirit but the flesh Secondly Judgment or Execution Gods Laws are not a vain scare-crow we are accountable for our obedience or disobedience to them Two things come into the judgment the Laws the Benefits and advantages given us to keep them first the laws 2 Thes. 1.8 In flaming fire taking vengeance on them that know not God and obey not the Gospel and Rom. 2.12 For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law Secondly Benefits and Abilities given us to keep them Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have required my own with usury Every benefit we receive from God increaseth the debt we are accountable for all these gifts of Grace we have received from God they are bona things good in their own nature they are dona things freely given and delivered to us and talenta a trust for which we are to be accountable not as money is given to a beggar but as an estate put into the hands of a Factor as bona we must esteem them according to their just value as dona with thankfulness as talenta with faithfulness Well then since we have received our whole being from God with all the appendant benefits and since we have it for his use and service we have all that we have upon these terms to use it for his glory it clearly followeth that we are debtors not to the flesh which inclineth us to please our selves but to the spirit which inclineth us to please God 4. I shall add one propoposition more that this debt and obligation cannot be dissolved for as long as we depend upon God in being and operation so long we are bound to God Man hath principium finem a principle upon which he dependeth and an end to which he is appointed a superior to whom he is subject and to whom he must give an account 1. This power and right cannot be alienated by us or vacated and made void by our sin we indeed sold our selves for nought but that was to our own loss not to Gods Isa. 52.3 He hath a full right to command us to keep the law Whether we be faulty or innocent a drunken servant is a servant tho disabled to do his masters work no mans right can be vacated without his consent for the default of another doth not make void our right especially if inferiors as the rebellion of the subject doth not exempt him from the power of his Prince 2. God doth not make it away by bestowing his gifts on the creature for he hath given us only dispensationem the imployment of these things not dominium the soveraign power over them man hath nothing that is his own but as he hath it from God so for God as to life man is not dominus vitae but custos this is true not only of life but of time wealth strength parts yea of all that we have and are there is an higher Lord to whom by the law of our creation we owe the debt of duty love and obedience and to whom we are accountable for the mercies of his daily Providence and who hath an absolute and uncontroulable right in all that we have and are all our owning is but a stewardship Luke 16.2 We have a right to prevent the incroachment of our fellow creatures but not a right to exclude our accountableness and obligation to God we have a right by way of charge and trust as a steward in things committed to him or a factor in the estate consigned to his hands or a workman in his Tools and Instruments which the Master giveth him to do his work withal but not an absolute independent right they are not ours to use as we think meet When God disposed his gifts he did not dispossess himself as the Husbandman did not intend to throw away his seed when he scattereth it in the furrows of the earth but soweth it to receive it again with increase 3. This right in us is so inherent in God and proper to him that God himself cannot communicate it to another For he hath told us that he will not give his glory to another to make the creature independent is to make it no creature God is God still and the creature is a creature still obnoxions to the law of its Creator or else to his punishment for the breach of it it implieth a contradiction that he should cut off the creature from dependance upon himself and therefore from subjection to himself while God is God and we are creatures there will be a debt due from us to him because we depend upon him for our being and preservation our petty interests may be alienated as a Lord may make his vassal absolutely free or a Prince his Subject as Saul proclaimed That whosoever encountered Goliah he would make his house free in Israel 1 Sam. 17.25 That is free from Taxes Imposts services in War but not free from being a subject but no creature can be exempted from duty to God or made free from this debt for dependance upon God and our subjection to him are so twisted together that the one cannot be without the other We wholly depend upon him for being and all things else and therefore we must be wholly subject to him Well then consider man in the order of Creation and he is a debtor to God not to his own flesh bound to refer his service strength time care life and love to him from whom he received them these are sound reasonings not to be reproved Secondly By the condition of their spiritual being so they are much more debtors to God and therein consider 1. The foundation on which this new estate is built and that is our Redemption by Christ. This doth infer the debt mentioned in the Text whether we respect the state from whence we were redeemed the price paid for us or the end why we were redeemed The state from whence we were redeemed was a state of woful eaptivity from Gods debtors we became Satan's slaves Now if a captive were ransomed by another mans money his life service and strength did belong to the buyer for he is his money Exod. 21.21 Christ hath bought us from a worse slavery therefore all that we have belongeth to him we are debtors so for the price that was paid for our ransom as from the worst slavery so with the greatest price 1 Pet. 1.18 We are not redeemed with corruptible things such as silver and gold but with the precious blood of Christ. Now this maketh us debtors and destroyeth all right and property in our selves 1 Cor. 6.19 20. Ye are not your own ye are brought with a price therefore glorifie God with your bodies and souls which are Gods Take in the end and the Argument is the more conclusive he
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
sovereignty now that which necessarily dependeth upon the gift of another must be used to the ends for which 't is given God never gave the creatures so to man so as to dispossess himself The supreme right still remaineth in him and our grant was not a total alienation from God for that is impossible unless the creature were put into an absolute state of independency No God reserved an interest still that all these things should be used for his glory To pass over this right any other way is inconsistent with the wisdom of God and the nature of the creature Rom. 11.36 All things are of him and through him and to him to whom be glory for ever and ever This quit-rent God reserveth to himself for all his bounty that we should honour him and acknowledg him in all that we are have and do 1 Cor. 10.13 Whether ye eat and drink or whatever you do do all to the glory of God Well then these things being premised we shall the better state the vanity to which the creature is made subject for mans sin vanum est quod excidit fine suo That is vain which faileth in its use now the use is to serve man innocent and to promote Gods Glory therefore the creatures if they had reason it would be a grief to serve Gods enemies and to such vile uses as they abuse them 1. 'T is a part of their vanity that they are made to serve man in a state of corruption and the most wicked of the kind that refuse to come out of the Apostacy and defection from God the creatures naturally take the part of the Creator are to be accounted friends or enemies to us as God is for the Scripture speaketh of them as involved in his league and covenant yet they are forced to serve those whom they are appointed to punish God causeth his Sun to shine on the good and the evil and causeth his Rain to fall upon the just and unjust To serve wicked mens turns with whom they are at no peace 'T is an old and a vexed question What right and interest wicked men have in the creatures As much as needeth to be now spoken to it may be comprised in these propositions 1. Man never had the right of an absolute and supreme Lord but only of a steward and a servant the supreame and original right was in the Creator but the subordinate and limited right was in man who had nothing absolutely his own but was to use all for God to whom he was accountable all things are ours for God nothing is properly and ultimately our own 2. Upon the fall man lost the right of a servant for when the first Charter was broken the rights that accrued thereby were lost and by lapse forfeited into the hands of the true Owner again 3. Tho the right of a servant was forfeited and lost yet God was pleased out of his patience and indulgence to continue fallen man the use and benefit of the creature and some kind of right to them A civil right and providential right First a civil right as Nabals sheep were said to to his sheep 1 Sam. 25.4 And he is a thief that should have stoln them from him a man is a thief before God and man that robbeth a wicked man still we have such a right to the creatures that our fellow-servants may not take from us without our Lords consent Secondly A providential right as God puts them into our hands by the fair allowance and disposure of his providence Psal. 17.14 They have their portion in this life Thou fillest their bellies with thy hid treasure So Jer. 27.5 I have given it to whom it seemeth â—eet unto me Corn houses lands goods cattel He that hath an absolute right and interest in the creature may dispose it at his pleasure 4. Though they have a civil and providential right yet they have not a filial and evangelical right for that is by Christ. In him all things are ours 1 Cor. 3.22 All things are yours and you are Christs and Christ is Gods and with him he hath given us all things Rom. 8.32 and 't is said 1 Tim. 4.3 4. That every creature of God is good and created to be received with thanks giving of them that believe and know the truth These are heirs of promise who have right by Christ. 5. The Evangelical right is that which sanctifieth the creature to us and so thereby the creature may more comfortably serve us our right being restored by Christ 1 Tim. 4.4 The creature is sanctified by the word and prayer the more we believe and acknowledg God in Christ the more comfortable use of the creature whereas unregenerate men who have forfeited the right of a steward use the creature as if they had the right of a Lord use goods lands moneys as their own and given to them for themselves and not for God and this is a part of the vanity the creature is subject unto 2. The creatures are often imployed as instruments to fulfil our lusts which in their original use were intended for Gods glory and so God is dishonoured rather than glorified by them Some abuse the creatures to pride in apparel some to gluttony and drunkenness some to base sparing whereas those that would be good Stewards for God should use wholly what God hath put into their hands for Gods glory that the creature may not be turned from the end and use for which it was first made as it is when the provisions of this life are used not for strength but for surfeiting and drunkenness our cloathes not for warmth but for pride and wantonness and the remainder and overplus of our estates imployed in pomp not in charity But now when this is little minded the creature is abused to our vain ends 2. The manner how it came into this state of vanity 'T is expressed 1. Negatively and positively first negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willing that is by its own natural propension Voluntariness is attributed to the sensless creature by translation from man and what is against the natural inclination of the creature or the use for which it was ordained by God 't is said to be done unwillingly the first institution of the creature was for Gods glory and the benefit of man and all creatures were fitted for the use for which they were made and if it be put by its natural use it hath a resemblance of violence Therefore if you take vanity for the disorder or perishing of the creature you may say not willingly for all things tend naturally to their own preservation and so what tendeth to its destruction cannot be said to be done willingly Or if you take it for falling from its end and use as the service of wicked men in their lusts the creature is not subject to this Bondage willingly but forced to submit to it as the world is now constituted 2. Positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉
175 5 5 239  8 343  13 50  13 15  19 20 127  24 129 132 137 Ephesians 1 3 89 4 5 150  11 306  13 14 83 99  22 23 17 2 2 3 113  4 5 330 3 17 18 19 4 24 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107 112  20 108  21 90 Colossians 3 3 189  5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7 8 159  10 143 363 2 5 175 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3 6 14 230 ERRATA PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. l. 3. for after read all and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the
unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light There is some suitableness between the person and the state therefore what hath God done for you Or what have you done for God You must look to both Deus coronat dona sua Never think he will alter those eternal Laws of Justice to save you you are to do something to take hold of eternal life 1 Tim. 6.19 Laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life And then let us look for it and long for it more and seek after it with all earnestness We have an House above but we are not in it therefore we should long to be at home in the injoyment of the House fitted for us Your whole lives should be a continual motion and approach toward this Eternal and Glorious estate of rest Beleivers that look and long and groan for Heaven are of a most noble and divine Spirit Can a man believe Blessedness to come and not long to enjoy it Surely mind and heart will be set a-work A tast will make a man long for more 't is but a little while and we shall have full possession And the reason why we have not full possession sooner is not because Heaven is not ready for us but we are not ready for it And then let us comfort our selves with these hopes of Blessedness Heb. 3.6 Whose House are we if we hold fast the confidence and the rejoicing of the hope firm unto the end Oh let us rouse this joy and still keep it afoot to incourage our endeavours Phil. 3.13 To abate our fears Luk. 13.32 To moderate our sorrows Heb. 10.34 To allay the fears of death We do by it but change Houses and it 's not an exchange for the worse but for the better Why should we then be so unwilling to it SERMON II. 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens I come now to the Third Consideration III. THat a sure confidence of this happy and Blessed Condition may be had For 1. Here is a sure right We have A Christian not only shall have Heaven at last but he hath it for the present he is not only sure of it at the close of his days but now he hath it He hath not a possession of this upper House but he hath a full right to it and is expecting and waiting when God shall call him up thither and is still preparing for his remove and ripening for his everlasting estate The Scripture speaketh this in many other places Joh. 3.36 He that believeth on the Son hath everlasting life So John 5.24 Verily verily he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into Condemnation but is passed from death to life So Joh. 6.54 Whoso eateth my flesh and drinketh my Blood hath everlasting life and I will raise him up at the last day How hath he it now He hath it 1. In Promise In the promises of the Gospel when we take hold of the promise we take hold of the blessing by the root Therefore believers are said to take hold of eternal life 1 Tim. 6.12 19. namely as they take hold of the promise by which their right is secured to them As soon as he is converted to God he is made an heir of eternal life God hath made a Charter and Grant to him he hath it upon such terms as he is out of the hazard of perishing He hath Jus ad rem though not in re as a man hath a Title to the estate which he is to possess after the death of another We have it and hold it by Covenant right though not by actual possession 2. He hath it in Capite In his Head Eph. 2.6 He hath raised us up and made us to sit together in Heavenly places in Jesus Christ. Though our glorification be yet to come yet the Apostle speaketh it all already past when the Father raised and glorified Christ. He hath it in Christ who is the Fountain Cause and Pledge of it He rose again and entred into Heaven as our Head Christ seized upon Heaven in our right and possesseth it in our name John 14.2 I go to prepare a place for you Though for the present we lye groaning under pressures and miseries and though we are not glorified in our persons yet in Christ our Head we are The Head is Crowned for all the rest of the members which sheweth an undoubted certainty a greater certainty than that of a simple prediction and promise even such a certainty as the giving of a pledge or the suffering us to take possession in our name of an estate 3dly They have it in spe â—ide in the sure belief and certain expectation of it Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By faith and hope we praeoccupy and fore tast those eternal and excellent delights which God hath prepared for us The certain expectation in some measure affecteth the heart as if they were already injoyed This hope is not a fancy like the supposal or bare imagination of a begger what an happy life he might lead if he were a King but the expectation of a Prince who is the undoubted Heir of the Crown and knoweth that one day he shall possess it 4thly In primitiis in the first fruits which are grace and comfort and begun Communion with Christ which are both a tast how good and a pledge how sure called the earnest Eph. 1.13 Our present Communion with Christ and delight in him 't is an Heaven upon Earth as the sweet odours of Arabia are smelt in the neighbouring Countries 2. Here is a certain confidence We know 'T is not only we think or we hope but we know No man calleth that knowledge which is but a conjecture Therefore a certain knowledge is here understood a knowledge not built upon probabilities but certainties only here will be the question whether this knowledge that I shall be saved or go to Heaven when I dye be the knowledge of faith or the knowledge of sense I answ It is both The Scripture sometimes expresseth it barely by knowing sometimes by believing 1. By knowing as 1 Joh. 2 3. We know that we know him if we keep his Commandments and 1 Joh. 3.14 We know that we have passed from death to life because we love the Brethren 1 Joh. 413. Hereby we know that we dwell in him and he in us because we love the Brethren In all which places it implieth Spiritual sense we feel it we find it to be so by reflection upon our selves Again sometimes our particular happiness or the grace of God to us is made to be a matter of Faith Rom.
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to 〈◊〉 the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our