Chrysostom saith Heaven now shall be left void all the Angels shall come out with Christ that they may be present at this great Act Those blessed Mansions shall be forsaken for a while that they may be present with the Judg of the World Look as the Angels were present at the giving of the Law so also will they be present when the Sentence of the Law comes to be executed Thrones Principalities Powers and Dominions Angels however distinguished were all made by Christ he is their Head and they are given to Christ by his Father as he is Mediator to be his Servants in the Mediatory Office And therefore Christ always useth Angels in his Conception the Angel Gabriel came to Mary At his Nativity an Host of Angels came down to acquaint us with the glad Tidings of Salvation in his Passion he was comforted by an Angel at his Resurrection there were Angels at his Grave at his Ascension he was carried to Heaven by Angels and in the Government of the Church in the present Dispensation Christ useth Angels more than we are aware of these Principalities and Powers are conversant about and in the Church and in the last Day 's Act he shall come with his Holy Angels Whether these Angels shall then visibly appear I dispute not certainly their Attendance upon Christ is partly as a Train to make his Appearance more full of Majesty and partly because Christ hath a Ministry and Service for them Partly as a Train to Christ and to make his Appearance more full of Majesty They that waited upon Christ at his Ascension will now come to wait upon him at his coming to Judgment Publick Ministers of Justice are made formidable by their Attendance and Officers Christ will come like a Royal King in the midst of his Nobles and partly because they have also a Ministry and Service at that Day they are to gather the Elect from the four Winds Mat. 24.31 The Angels love to be conversant about the Saints They that carried their Souls to Heaven shall now be employed to bring their Bodies out of the Grave The holy Angels shall conduct the Souls of those that die in the Lord to Heaven Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom So also those Angels shall now be employed in bringing their Bodies out of the Grave They are still serviceable to the Saints and this is the last Office of Love they can perform to them therefore they do it chearfully And to the Wicked their Office is to force them into Christ's Presence and to bind them up in Bundles as Tares for the Fire Mat. 13.40 41. Also the Angels have this Ministry and Service to be employed as Witnesses they attend now upon the Congregation to observe your Behaviour therefore the Apostle disputes concerning unseemly Gestures 1 Cor. 11.10 For this cause ought the Woman to have Power on her Head because of the Angels They are privy to our Conversations and able to give an Account of our Lives In the Assemblies there are more meet than are visible Devils meet and good Angels likewise to observe your Carriage that they may give account to God And no sooner shall the Sentence be pronounced but it shall be executed In a condescention to our Capacity God is pleased to represent the Work as done by the Ministry of Angels We can understand better the Operations of an Angel than the Operations of Almighty God because they are nearer to us in Being and are of an Essence finite and limited 2. The Saints they are his Attendants too Some shall come from Heaven with Christ others shall be caught up in the Air to meet the Lord 1 Thess. 4.17 Certainly the Wicked shall be left still to tread upon the Earth And this contributes much to the Glory of the Day because when Christ appears we appear with him in Glory we shall be like him we shall suddenly attain to that Fulness of Glory that their Hearts could never conceive of O what a glorious Day must that needs be when so many Suns shall meet together Every one of the Elect shall shine more than the Sun Then our spiritual Empire and Dominion begins we come to share with Christ in the Glory of his Kingdom to be associated with him in judging of the World Do not then please your Selves with Fancies of temporal Happiness The Vpright shall have Dominion over them in the Morning Psal. 49.14 When is that After they have slept their Sleep of Death then God's Saints and Servants that are now Scorned Censured and Persecuted but in the Morning of the Resurrection when they awake to meet with Christ then doth our Glory begin We are all for a while to stand before the Judgment-Seat of Christ. But look upon all the Draughts of the last Judgment and you shall find this Method Sentence begins with the Godly but Execution begins with the Wicked The Books are opened the Godly are called and they are first acquitted that afterwards they may join with Christ to judg the World 1 Cor. 6.2 Do you not know that the Saints shall judg the World The first Process is with the Godly that their Faith may be found to Praise but first the Wicked shall go into Everlasting Punishment Mark 25.46 These shall go away into Everlasting Punishment but the Righteous into Life Eternal that by others Misery they may be more apprehensive of their own Felicity 3. Another thing that makes the Day glorious is his Work and powerful executing the Work of the Day Jesus Christ is to gather the Wicked together dragging them out of their Graves with Horror then to extend and enlarge their Consciences that all their Doings may come to remembrance and then to cast them into Eternal Darkness to chase them with the Glory of his Presence into Hell dragging them out of their Graves with Terror Rev. 6.16 They said to the Mountains and to the Rocks Fall on us and hide us from the Face of him that sitteth on the Throne and from the Wrath of the Lamb. They are ashamed to look Christ in the Face whom they have slighted despised neglected in the World Then they shall be ashamed to see the Godly preferred As Haman did fret to see Mordecai put upon the King's Horse and led through the City with Triumph so they are envious to see the Preferment of God's Children Then they are cursed out of Christ's Presence and go away yelling and howling and are led away to their final State as Haman's Face was covered and then led away to Execution Now Christ hath the most glorious Conquest over his Enemies that ever he had now he shews himself like a King in punishing his Enemies and rewarding his Friends In punishing his Enemies stubborn Knees shall bow to him it is not done fully till now Isa. 45.23 There is a Decree I have sworn by my Self the Word is gone out of my Mouth in Righteousness and shall not
hard for the Lord And this answered Ier. 32.17 There is nothing too hard for God The Affirmative is in the Text And Matth. 19.26 With God all things are possible And the Negative which binds it the more strongly is in Luke 1.37 With God nothing shall be impossible The General is in the Text All things are possible with God and the Particular is in Iob 42.2 I know that thou canst do every thing So that the Power of God is not only propounded in the Lump but particularly parcelled out Certainly God is Almighty 2. I shall prove it by Reason First The Creation of the World shews it The Apostle tells us Rom. 1.20 That the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead If you will know what God is look upon his Creatures Every Creature that hath past his hand hath some prints and some stamp upon it that may discover God his Godhead and his Power that is the most visible thing seen in the Creation His Wisdom and Goodness is seen in the Creation but his Power lyes upward and the most Natural Notion that we have of God is God Almighty God made all the things that are seen and more than are seen He that made all things is Omnipotent and can do whatever is possible to be done Creatures only can do what is possible to be done in their own kind A Man is one kind of Creature an Angel is another both have their Essence limited Man can do things belonging to a Man an Angel can do all things belonging to an Angel but God made all things and therefore he can do all things In short He that stretcheth out the Heavens as a Curtain Isa. 40.22 He that handles the great Ocean as a Child newly come out of the Womb he that appointed the Clouds a garment thereof and thick darkness a swâââing-band for it Job 38.8 9. He that hangs the Earth upon nothing Job 26.7 What cannot he do The Earth that vast and ponderous Body has nothing to support it but the fluid Air that will not so much as support a Pin or Feather It hangs like a Ball in the midst of the Heavens where are the Pillars and Props that suâtaiâ this mighty Mass It is upheld by nothing but the Power of God And for the manner of making How did he make all things By his Word This great Builder needed no Instruments and Tools Heb. 11.10 Whose Builder and Maker is God He commanded and they were created Psal. 48.5 What more easie than a word One asks what is become of the Tools and Engines wherewith God made the World Tully brings in a Philosopher disputing against the Creation of the World with what Spade did God dig the Sea where was the Trowel wherewith he arched the Heavens and the Line and Plummer by which he laid forth the Foundations of the Earth There was nothing but his ãâã that brought all things out of the Womb of nothing This is the Omnipoââââ the Glorious God that can do all things And then Ex parte termini he brought all things out of nothing which Philosophers could not so much as conceive how it should be done What a large stride and gap is there between Being and Not being He that out of meer nothing brought forth all this World certainly nothing can be too hard for him A Man cannot work without Materials and preparations to his work but God works when he hath nothing to work upon As long as the Creatures endure as long as Heaven and Earth stands which is a Monument of God's Power we need not doubt of his Alsufficiency and therefore in difficult and hazardous Case the Scripture referrs us to God as a Creator 1 Pet. 4.19 Wherefore let them that suffer according to the ãâã of God commit the keeping of their Souls to him in well doing as unto a faithful Creator Why as unto a Creator At that time they carried their Lives in their hands they had nothing to subsist upon no visible Interests to defend them Well go on chearfully in well-doing and commit your selves to him that can work all things out of nothing your Souls that is your Lives put your Lives into the Creator's hands There may be something of Love in the Expression he that Created you will take care of you and there is also something of Power implyed they had but only from day to day and then he bids them ârust in God as a Creator So Psal. 124.8 Our help is in the ãâã of the Lord who made Heaven and Earth Whilst you see Heaven and Earth doubt not of God he hath noâ lost nor spent his Power He that made Heaven and Earth is as ready and as able to work as he did at first Thô a Potter it is Basil's Sâmiâââde make a thousand Vessels his Art is not lessened by the making but encreased rather So whatever God doth he doth not spend by giving his Power is the same and his Word is as mighty as ever He spoke and it was ãâã he commanded and it stood fast Psal. 33.9 and that when there was nothing to work on The Will and the Word of God what mighty things can they do He can do the greatest things without any visible Means things are done in the World and no Body can tell how or by what So the Apostle tells us that he still acts according to his mighty Power which he wrought in the Creation 1 Cor. 1.28 God hath chosen ãâã ãâã ãâã ãâã ãâã things that are not to bring to nought things that are God will ever Triumph over humane Improbabilities and will have no Flesh to despair because of the smallness of the means or to glory in his sight because of the greatness of them for he doth all things and that by his mighty Power Rom. 4.17 His Creating Power is there again alluded to He calleth those things that are not as thô they were As when God created the World he spoke Light out of Darkness and so still when he finds nothing to work upon he calls things that are not as thô they were speaking of fulfilling his Promises to Abraham So he works Grace in the Hearts of his People according to his Creating Power 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give us the knowledge of the glory of God in the face of Iesus Christ. So that Nature well considered is a great help to Grace when we consider the Creation and busie our Thoughts therein it helps us more to enlarge the Power of God in our Apprehensions Secondly As Creation so Providence shews it Take it either for God's External or Internal Providence 1. His External Providence preserving all things in their proper Place and for their proper Use Heb. 1.3 He upholdeth all things by the word of his Power All things
the Holy Ghost Peace of Conscience increase of Grace joy in the Holy Ghost They shall not want incouragement who seriously set themselves to love Righteousness and hate Iniquity 2 Pet. 1.11 For so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ. Hereafter Heaven is the Portion of the sanctified Acts 20.32 And now Brethren I commend you to God and the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified He doth sanctifie all that believe on him and then give them Eternal Life 2. External in the course of his Providence Christ hath set up a Government wherein he will favour and protect those that walk uprightly Psalm 11.7 For the righteous Lord loveth righteousness his countenance doth behold the upright But with the disobedient God is angry every day Psalm 7.11 Only it is the day of Gods patience God is preparing himself Well then we must neither rebel against his Government nor distrust his defence For Christ administreth Justice in his Kingdom defending the good and destroying the wicked and he will in time earnestly espouse the cause of all Holyness and Righteousness II. I come now to the Unction of Christ which is the consequent fruit of the former God even thy God hath anointed thee with the oyl of gladness above thy fellows There you may observe 1. The Author of this Unction God even thy God 2. The Priviledge it self to be anointed with the oyl of gladness 3. The Partakers of this Priviledge or the Persons to whom it is applyed One Principal and Singular who hath the Preheminence and that is the Mediator others Inferiour and in a lower degree of participation called here his fellows Let us a little explain these things 1. The Author of this Unction God even thy God Is this spoken to him as God or Man It may be true in both senses As to his Divine Nature he is God of God or as it is in Iohn 1.1 The word was with God and the word was God As to his Humane Nature he is a Creature made of a Woman and so God is his God as he is the God of all flesh But especially is this spoken of him as Mediator so Christ is one of Gods Confederates There is a Covenant between God and him Ioh. 20.17 I go to my father and your father to my God and your God The Sum of the Covenant was that after he had suffered here upon Earth and satisfied Gods Justice by being made a Curse for us he was at length to be raised out of the Grave and exalted to his Regal Power in Heaven All that belongeth to a Covenant is found in this Transaction between God and Christ. 1. God propoundeth the Terms or demandeth of his Son that he lay down his life and for his labour he promiseth that he shall see his Seed that God shall give him many Children Isa. 53.10 He shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands 2. The Son consenteth and saith A body hast thou prepared for me Loe I come to do thy will Psalm 40.6 7. Sacrifice and offering thou didst not desire mine ears hast thou opened burnt-offering and sin-offering thou hast not required Then said I loe I come in the volume of the book it is written of me Here the Eternal Son of God doth agree and contract with his Father to performe that perfect Obedience to his Laws and to offer up himself such a Divine and Spotless Sacrifice for the Sins of the whole World as was necessary for the Expiation of Sin 3. Christ hath not only consented but doth with all Joy and Delight set about this whole Will and Counsel of God and go through with the Work and Office assigned unto him very chearfully and heartily till he had brought it to a good End and Issue Psalm 40.8 I delight to do thy will O my God! yea thy law is in my heart 4. After this ready and willing Obedience he is to plead the Covenant Psalm 89.26 He shall cry unto me thou art my Father my God and the Rock of my salvation Psalm 2.8 Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Upon this there is 5. Gods Answer God even thy God hath anointed thee with the oyl of gladness above thy fellows And Psalm 110.1 The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy foot-stool Thus doth the Scripture lisp to us in our own Dialect or in such Language as we can best understand concerning that Bill of Contract or transacted bargain between God and Christ from all Eternity wherein Christ undertaking perfectly to fulfil the Will of God and to performe all Active and Passive Obedience even unto Death had the Promise from God that he should become the Author of Eternal Salvation to all that obey him The Redemption of Sinners is not a work of yesterday nor a business of chance but well-advised and in Infinite Wisdom contrived There was a preparatory agreement to that great work before it was gone about and therefore it should not be slighted by us nor lightly passed over 2. The Priviledge it self to be anointed with the oyl of gladness It noteth his solemne Exaltation and Admission to the Exercise of his Office By Oyl all agree is meant the Spirit by which Christ was anointed Luke 4.18 The spirit of the Lord is upon me because he hath anointed me 1. Christ was anointed at his Conception in his Mothers Womb when he was sanctified by the Holy Spirit For the work of the Spirit was not only to forme his Body out of the substance of the Virgin which Nature could not do of its self but chiefly to preserve it from Sin and endow it with the gift of Holyness From which time he grew in Wisdom and Grace as well as in Stature Luke 2.52 And Iesus increased in wisdom and stature and in favour with God and man 2. Again Christ may be said to be anointed at his Baptisme which was the visible consecration to his Office when the Holy Ghost descended upon him in the form of a dove Matth. 3.16 17. and Iohn 1.33 once more 3. He may be said to be anointed at his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Therefore being by the right hand of God eâalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear This I take to be the Sense here his Glorious Exaltation at the right hand of God where being possessed of all Power he joyfully expecteth and accomplisheth the fruits of his Redemption I am the more confirmed in this 1. Because the
Christ is the First-born or First-begotten because he was the first that rose from the dead in his own Strength and vanquished Death others were raised before him but to die again they were raised in their own single Persons he as a publick Person But now is Christ risen from the dead and become the first-Fruits of them that slept 1 Cor. 15.20 And he will by the same Power raise again all his Members to Immortality and Life 3. He is the Prince of the Kings of the Earth one that hath all Power given him in Heaven and in Earth and is superiour to all Princes of the World not only in regard of Eminency as a far greater Prince than they but Authority and Power over them he is their Lord and Soveraign as well as ours as it is said Dan. 4.17 The most High ruleth in the Kingdoms of Men and giveth them to whomsoever he will 1. Observe these Titles are given to Christ with respect to his three Offices of King Priest and Prophet 1. His Prophetical Office is implied in that Term the faithful Witness one that hath brought the Gospel out of the Bosom of God and plainly and clearly revealed it to the World and hath confirmed the Certainty of it by divers Miracles especially by his Death from which he rose again and ascended and poured out the Spirit upon the Disciples for a Testimony and still continueth that Dispensation in part of giving the Spirit so far as to assure the Hearts of his People that this is the Truth 2. His Priesthood is implied in that Expression The first begotten from the dead He died and so offered himself as a Sacrifice of Atonement to God he rose again and is entred within the Vail to continue the Exercise of that Office by his constant Intercession 3. His Kingly Office is implied in that other Expression The Prince of the Kings of the Earth They are all his Vicegerents absolutely at his dispose and can do neither more nor less than he will have them Mat. 28.18 All Power is given unto me in Heaven and in Earth He hath supream and absolute Authority given him over all things both in Heaven and Earth for the Good of the Church and in the Church he is the only Head and King to appoint and maintain the Way and Means of gathering preserving ruling the Church and ordering all the Affairs thereof to the World's End 2. Observe that all these Titles are suted to the present occasion of this Prophecy which is to encourage his People to suffer Persecution for the Gospel's sake 1. As he was the faithful Witness it assured their Cause to be right The Gospel is called the Testimony of Iesus Christ ver 2. He declared nothing to us but the Will of God The Flesh hath such a value for and tenderness of its Interests that Men will soon distinguish themselves out of their Duty if there be the least doubtfulness in the Cause for which they suffer or any suspicion of it Therefore now when dreadful Troubles attended the Profession of the Gospel he setteth forth Christ as the faithful Witness to heighten their Zeal As also Rev. 3.14 These things saith the Amen the faithful and true Witness 2. As he was the first-begotten from the dead it still encourageth them more by assuring them of a joyful Resurrection if their Lives should fall in this Quarrel and Conflict This should allay all the Fears of Death Christ is not called the first-born of the Living but the first-born from the dead to own a Relation to us in every Condition dead as well as living He as the first-born rose as a Pledg and Pattern of what should be done to us 3. As Prince of the Kings of the Earth of whose Power and Persecutions they were so much afraid but needed not for they are not only accountable to Christ at last which those adverse Powers little valued having not imbraced the Profession of the Gospel but were held in by the Reins of his Government for the present so as they could not so much as touch an Hair of their Heads without his leave So that here was much Encouragement for suffering Christians who at that time were to conflict with great Difficulties and exposed to the Slaughters and Butcheries of cruel Enemies 3. Observe all these Titles serve to beget a Reverence and great Respect in our Hearts to the Person that owneth them he is the faithful Witness The great Prophet of the Church should be regarded by us This is my beloved Son in whom I am well pleased hear ye him Mat. 17.5 We are to hearken to him believe him obey him as knowing that we must stand or fall at the Sentence of his Word He is the greatest and most excellent of all the Prophets and far above them all who knew more of God and of his Mind than all they joined in one and hath declared his Will more fully clearly and powerfully and shall we set at naught his Counsel Some that despised the Counsel of an ordinary Prophet smarted for it Heb. 10.28 29. He that despised Moses 's Law died without Mercy under two or three Witnesses Of how much sorer Punishment suppose ye shall he be thought worthy who hath troddeâ under foot the Son of God who came out of his Bosom on purpose to teach us the Way of Salvation If he require Repentance and Faith with a Promise of Righteousness and Eternal Life and a Commination of Eternal Death unavoidable if we believe not nor repent we are to believe it with all Certainty to set about this Work with all Care and Diligence and continue therein with all Constancy and Perseverance Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Christ came from Heaven at first returned to Heaven again from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit enabled them to preach the Gospel with Success O surely we should attend to his Doctrine and receive it with firm Assent and obey it with humble Submission Again he is the first-begotten from the Dead That he died should render him dear to us for it was for our sakes as I shall shew by and by That he rose again was for our sakes for our Justification Who was delivered for our Offences and rosâ again for our Iustification Rom. 4.25 For it sheweth that his Sacrifice was accepted as sufficient for our Atonement Yea for our blessed Resurrection 1 Cor. 15.20 But now is Christ risen from the dead and become the first-Fruits of them that slept As the whole Harvest was blessed and sanctified in a little handful of the first-Fruits offered to God But I urge it now as an Argument why we should give him Glory as deserving it by the Greatness of his Person This made it evident that he was the
1 Pet. 2.3 If so be you have tasted that the Lord is gracious A Man hath at first a Taste that he may have trial how sweet the Ways of God are Now if after trial you are not satisfied but make choice of the World again it is a mighty Wrong and Contempt you put upon Grace for you do as it were declare and pronounce that you have made trial and upon Experience have found the Pleasures and Profits of the World are better than all the Comforts that flowed from the Grace of God The whole Aim of the Word is to perswade Men to make trial of the sweetness of Grace Psal. 34.8 O taste and see that the Lord is good and that his Grace is good but now your Experience is a flat Negative and Contradiction to the Word and you do as it were say I have made trial and I find no such Sweetness in it None wrong Grace so much as they that have tasted of Grace and yet have turned aside to the Profits and Pleasures of the World again and grow weary after some Strictness of Profession Vse 2. To press you to glorify Grace This is the Glory God expects from you Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made you accepted in the Beloved If an Artificer shew you a curious Piece of Workmanship he expects to be praised for his Skill A Wrestler that hath foiled his Adversary expects to be praised for his Strength not for his Beauty that is not a proper Praise A King in his Royal Gifts expects to be praised for his Magnificence So sutably the Lord who doth all things freely and according to the motion of his own Will expects to be praised for his Grace therefore you should be always ecchoing out Grace Grace Zech. 4.7 and admiring the Dispensations of God's Love It is a sure sign a Man hath received no Benefit by Grace if his Heart be not stirred up to praise Grace certaialy he that is a Partaker of it must needs be most affected with it Let us see a little what cause we have to praise God above the Angels and above other Men. 1. Above the Angels I do not mean the bad Angels with whom God entered not into Treaty he dealeth with them in Justice not in Grace but even the good Angels In some respects we have more cause to bless God than even the good Angels Thankfulness and Gratitude looks to the freeness and graciousness of the Gift rather than the greatness of it it looks not to the benefit so much as the good-will of the Giver It is true God hath been exceeding good and bountiful to the Angels in creating them out of nothing that they are the Courtiers of Heaven but mark how good and gracious he is to us above them The Angels never offended him but he is bountiful and gracious to us notwithstanding the Demerits of our Sin his wronged Justice interposed and put in a Bar yet Grace breaks out and is manifested to us unworthy Creatures There was nothing that hindred God from doing good to the Angels A holy God hath a blessed righteous holy Creature but Justice must be satisfied as to us we are a Generation of sinful Men the wretched Children of Apostatizing Adam we had forsaken God and cast him off which the Angels never did that had a long Experience of God's Goodness and Bounty The very Angels wonder at the Grace shewed to us especially at that by which Justice is satisfied 1 Pet. 1.12 Which things the Angels desire to look into 2. Above other Men. There 's a common and inferior sort of Grace which is made known to all the World The whole Earth is full of his Goodness but this Grace that bringeth Salvation that 's peculiar to the Elect to a few poor base Creatures in themselves a little handful whom God hath chosen out of the World Joh. 14.22 How is it that thou wouldst manifest thy self unto us and not unto the World Free Grace doth pick and choose and how it chooseth out things that are in themselves of no account Look as when God chose a Sacrifice for himself the Lion was not offered but the Lamb and the Dove so God hath chosen not those that are accounted Gods but a few despicable Creatures Free Grace many times chuseth the worst that all the Glory might be of God If a Man might chuse Trees for Building he would not chuse crooked ones but those that are straight and fittest for his use and purpose But when God comes to look among the Sons of Men many times he chuseth the most crabbed Pieces and calls them with a holy Calling according to the purpose of his Grace It is a wonder sometimes to see how Grace makes the difference between two Persons involved in the same Guilt Justice can make no Separation when Men are in a like Case they must look for the same Judgment but Grace makes a great Separation Many of God's Elect are as deep in Sin as those now in Hell yet God makes a difference Both the good and bad Thief were involved in the same Condemnation yet one is taken into Paradise and the other went unto his own place Thus praise and glorify Grace Hath appeared unto all Men. The word ãâã ãâã ãâã ãâã ãâã appeared signifies it is broken out of a sudden like a Star or like a Light that was not seen before and so it refers to the late Manifestation of the Gospel in the Apostles days Now on a sudden it broke out So Luke 1.78 79. Through the tender Mercy of our God whereby the Day-spring from on high hath visited us to give Light to them that sit in Darkness and in the shadow of Death It is meant of the breaking out of the Gospel as the Day doth after a dark Night so here the word ãâã ãâã ãâã ãâã ãâã implieth the same Doct. 2. That Grace in the discoveries of the Gospel hath shined out in a greater Brightness than ever it did before This Grace appeareth in the Gospel there and there only is it clearly manifested In the Prosecution of this Point I shall shew I. What Darkness there was as to the knowledg of Grace before II. How much of Grace is now discovered I. What a Darkness there was before the eternal Gospel was brought out of the Bosom of God There was a Darkness both among Jews and Gentiles In the greatest part of the World there was utter Darkness as to the knowledg of Grace and in the Church nothing but Shadows and Figures 1. This Grace was not known in the World only a little of it was Psal. 33.5 The Earth is full of the Goodness of the Lord some inferiour Grace was made known to them in the Creation and in the course of Providence by showers of Rain and fruitful Seasons Grace on this side Heaven but nothing of the Secrets of God's Bosom of the Incarnation of God of the Expiation of Sin
when it moveth it self aright The Senses must be bridled Iob made a Covenant with his Eyes chap 31.1 I made a Covenant with mine Eyes why then should I think upon a Maid No Man is above these Rules The Eyes transmit the Object to the Fancy the Fancy to the Mind the Mind to the Heart SERMON VI. TITUS II. 12 And worldly Lusts c. Vse 3. EXhortation Let us deny these worldly Lusts. I shall urge Arguments both on Grace's part and then on the part of worldly Lusts. 1. On Grace's part Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our Lusts that are not worth the keeping Certainly God loved Christ with an inexpressible Affection it was infinitely more than we can love the World Tho Nature be much addicted to these Lusts and tho we be carried out with great strength of Affection to the World yet we cannot love the World as much as God loved Christ for his Love to Christ is infinite and unlimited like his Essence and God found a full Complacency and Satisfaction in Christ yet God gave up the Son of his Love Grace counteth nothing too dear for us not the Blood of Christ not the Joys of Heaven and shall we count any thing too dear for Grace A right Eye or a right Hand cannot be so dear to us as Christ was dear to God At what cost is Grace to redeem and save us And shall Grace be at all this cost for nothing If God had commanded us a greater thing ought we not to have done it If God had commanded thee to give thy Body to be burnt or to offer thy first-born for the Sin of thy Soul considering his absolute Right over the Creature he might have required thy Life and thy Childrens Lives but he only requires thy Lusts things not worth the keeping things that will prove the Bane of thy Soul and things that we are bound to part with to preserve the Integrity and Perfection of our Natures If God had never dealt with us in a way of Grace we should have parted with our Lusts And shall Grace plead in vain when it presseth to deny Lusts It will be the Shame and Horror of the Damned to all Eternity that they have stood with God for a Trifle and that they would not part with Dung for Gold with a Stable for a Palace especially being so deeply pre-ingaged by God's Mercy in Christ. 2. On the part of worldly Lusts. There let me speak of them in general then in particular I. In general they are Lusts and they are worldly Lusts both will yield us Arguments why we should deny them 1 st They are Lusts and therefore Lust should be checked because it is Lust. That we may see what Victory we have over our selves it is a fit occasion to express our Self-denial and to shew what we can do for God There can be no considerable Self-denial there but where the Lust is great and there we shew how we can renounce our Bosom-desires for God's sake Mat. 7.13 it is said Strait is the Gate and narrow the Way that leads to Life If we desire to go to Heaven we must look to cross our selves in those things we most affect and desire and pass through a strait Gate and therefore if you let Lust have its scope you mistake the way Without Self-denial there can be no good done in Religion Again Lust is the Disease of the Soul Natural Desire is like the Calor vitalis the vital Heat which preserves Nature but Lust is like the feaverish Heat that oppresseth Nature We should get rid of our immoderate Desire as we would of a Disease Nature's Desires are temperate and soon satisfied but Lust's are immoderate and ravenous Contentation is the Soul's Health as Lust is her Sickness If after much eating and drinking a Man is unsatisfied it is a sign he is sick and hath more need of Physick than of Meat and Drink and to be purged rather than filled So when we are not contented with God's Allowance in a moderate supply of Nature we need to be cured rather than satisfied Drink is sweet to a Man in a feaverish Distemper but it is better to be without the Appetite than to enjoy the pleasure of Satisfaction Who would desire a burning Feaver to relish his Drink Better mortify the Lust than satisfy it in the issue it will be sweeter for it is the Disease of the Soul though it seem sweet I am sure the Pains of Mortification will not be half so bitter as the Horrors of everlasting Darkness And Lust let alone begins our Hell it is the burning Heat that at length breaks out into an everlasting Flame Again Lust is the Disorder of Nature and Reason that should be Monarch and King in the Soul is enslav'd and under a base Bondage by strength of Desires and it is the greatest Slavery for a Man to be a Slave to his own Desires and the truest Freedom to command them Consider what an odd sight it were if the Feet should be there where the Head is and Earth there where Heaven should be there is as great a Monstruousness and Disorder within when the Soul is under the power of a ruling Lust. All should be in subjection to the Law of the Mind God made Reason to have the Soveraignty and Dominion and we give it to Appetite and Lust. A Man is drawn away by his Lusts Iames 1.14 Every Man is tempted when he is drawn away of his own Lust and enticed The Affections are like wild Horses in a Coach that have cast their Driver they draw away the Soul by violence and Reason hath no command Again Lusts make us not only brutish like Beasts for Beasts are led by Appetite and Man by Reason but worse than Beasts for Beasts can do no more and ought to do no more they have not a higher Rule Appetite is made Judg. Yea and which is more we exceed them in Lusts Beasts which are wholly led by Appetite desire things only nigh at hand and which are easy to be gotten but Man's Lusts romage throughout the whole Course of Nature sometimes they desire things impossible The Lust of Beasts is less inordinate than the Lust of Men for the Beasts only desire to satisfy Nature which is contented with a little You cannot force a Beast to take more when Nature hath its fill but our Desires know no bounds and we desire not only necessary things but superfluous such as are burdensom and cumbersom to the Soul Lust only maketh them necessary A Horse when he hath taken his measure will take no more Every other Creature naturally is carried only to that which is helpful to its Nature and shuns that which is hurtful and offensive Only Man is in love with his own Bane and fights for those Lusts that fight against the Soul Again it is Lust that makes our abode in the World
other Sins or to feed a Lust and therefore we had need to deny it as it is Lust. 2 dly You should deny them as worldly Lusts so you must abstain from them not serve them as they are stirred up by worldly Objects they keep us from better Employment and therefore Grace teacheth us to deny them as they tend only to such a vile purpose Many Arguments there are 1. Whatever is for this World must be left on this side the Grave Pomp Pleasure and Estate must be left behind us Job 1.21 Naked came I out of my Mother's Womb and naked must I return thither There is no carnal Pomp and Pleasure in the next World Here we bustle for Greatness but Death ends the Quarrel Like foolish Birds we seek to build strong Nests when to morrow we must be gone Open the Grave and look upon the Reliques of Man's Mortality thou canst not discern between the Rich and the Poor the King and the Peasant all are alike obnoxious to Stench and Rottenness Those Desires that carry you out to the World must be mortified A Mill-wheel runs round all the Day and at Night it is in the same place So whatever we gain and purchase in the World it must be left at Night when we go to Bed when Death finds us and in the same place at Death we are as naked as we came into the World 1 Tim. 6.7 For we brought nothing into the World and it is certain we can carry nothing out A Man's Wealth doth not follow him but his Sins do his Iniquity will find him out Consider at Birth a Man is contented with a Cradle and at Death with a Grave yet here we join House to House and Field to Field Isa. 5.8 as if the whole World could not contain us 2. As they are only for this World so our abode here is but short and uncertain and therefore if it be worldly Lust it should be less prized for it lasts but for a time Within a very little while those that are most potent powerful and shining in the Splendor of the World shall be turned to Dust and Ashes God hath made Life short for many wise and merciful Reasons that the time of our Labour might not last too long He hath made us to enjoy himself and because he loveth the Saints he would have them the sooner with himself and would not be long without their Company and that we might love eternal Life therefore this Life is short and that he might gratify the Saints for he that hath a Journey to go would pass it over as soon as he can God makes their Journey as short as is convenient for his Glory and to shame wicked Men because they delight in that which is but of a short continuance but their Torment is Eternal The Pleasure of Sin is but for a Season but the Torments of Sin are for ever and ever therefore this should put a check to your Desires it is only for a World that passeth away nay the Lusts of this World pass away 1 Iohn 2.17 The World passeth away and the Lusts thereof The time will come when we shall have no lusts to these things it begins at Sickness but at the Day of Judgment we shall have no relish of these things and when the whole World is burnt up it will be our torment that we have prostituted our Affections to such low and unbeseeming things we shall see the Vanity when it is too late Men will have little love to the World then 3. If they be but worldly Lusts they should not be cherished were they never so durable Why Because this is not our Happiness and our Rest. Carnal Men have more of the World Christ committed his Purse to the worst of his Disciples Of the other he saith They are not of the World even as I am not of the World John 17.16 In this World God is most liberal to the worst therefore here we should not set up our Rest. Look as it is said of Abraham Gen. 25.6 that he gave Gifts to Ishmael and to the Sons of Keturah but he gave the Inheritance to Isaac Wicked Men have their Portion but not the Inheritance God will not be in their Debt therefore they have Gifts Therefore saith a Christian Why should I cherish these worldly Lusts this is not my Portion but the Portion of others From Men of the World which have their Portion in this Life Psal. 17.14 The World is Satan's Circuit he compasseth the Earth It is the Saints Slaughter-house they shed the Blood of Saints and Prophets Rev. 16.6 It is the place where God is dishonoured They are favoured and loved most by the World whom Christ hath rejected and past by 4. Worldly Lusts do hinder us from our Work We were made for another World and this Life is lent us for a while to look after Heaven We cannot drive on those two Cares at once for the World and Heaven too as a Man cannot look with one Eye to Heaven and with another to the Earth therefore why should we indulge worldly Lusts Who would lose a Crown to be owner of a Dunghil And will you forfeit Heaven and the Joys of God's Presence for worldly Conveniences Lust hinders your care of Heaven It is true a temperate and religious use of the World furthereth it but worldly Lust doth take off your Heart from God and Heaven and unfits it for it so that your Heavenly Desires are hindered 5. In a sense worldly Lusts do hinder us of the Comfort of this World Want encreaseth with Enjoyment as the Fire encreaseth by laying on more Fuel The more we enjoy the more we desire so we do not enjoy what we do possess The more we have the more we want so that a covetous Man neither enjoys this World nor the World to come 6. If it be worldly Lust then take heed of it for thou art as thy Love is If thou lovest this World thou art a worldly Man if thou lovest God thou art a godly Man if thou lovest Heaven thou art a heavenly Man A Man is not as his Opinion is but as his Affections are A bad Man may be of a good Opinion but a bad Man can never have good Affections The Soul as Wax receives the Impression from the Object Thou art a Person of the World if thou lovest the World Take a Looking-glass and put it towards Heaven there you shall see the Figure of Heaven the Clouds and things above put it downward towards the Earth you shall see the Figure of the Earth Trees Meadows Fruits So doth the Soul receive a Figure from the things to which it is set if the Heart be set towards Heaven that puts thee into a heavenly Frame if thou appliest it to earthly Objects thou art a Man of the Earth 7. The more we mortify these worldly Lusts the more we prevent Affliction We might prevent the bitterness of the Cross if we would
that you have struggled with and groaned under all your Lives but Sin Now that is blotted out when the Days of Refreshing shall come And as there is no Sin so there are no Temptations in Paradise there was a Tempter but none in Heaven Satan was long since cast out thence and the Saints fill up the vacant Rooms of the Apostate Angels The World is a Place of Snares a Valley of Temptations it is the Devil's Circuit where did he walk but to and fro in the Earth but in Heaven nothing entreth that defileth Rev. 21.27 No Serpent can creep in there though he could into Paradise O Christians lift up your Heads you will get rid of Sin and displease God no more Here we cry Lord deliver us from Evil and then our Cries are heard to the full Grace weakneth Sin but Glory abolisheth it and the old Adam is left in the Grave never to rise more 2. The next Evil is the Evil of Affliction Whatever is painful and burdensome to Nature is a Fruit of the Fall a Brand and Mark of our Rebellion against God therefore Affliction must be done away as well as Sin if we be compleatly happy As in Hell there is Evil and only Evil a Cup of Wrath unmixed without the least Temperament of Mercy so in Heaven there is Happiness and only Happiness Sorrow is done away as well as Sin It is said Rev. 21.4 God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor crying neither shall there be any more Pain The Afflictions of the Soul are gone there are no more Doubts of God's Love nor Sense of his Displeasure here though we are pardoned and the Wound be cured yet the Scars remain Absalom could not see the King's Face when he was restored In wise Dispensation God sometimes hideth his Face from us here upon Earth We need to be dieted and to taste the Vinegar and the Gall sometimes as well as the Honey and Sweetness that we may the better relish our Christian Comforts The World is a middle Place standing between Hell and Heaven and therefore hath something of both the Saints have their Mixture of Pleasure and Sorrow Iob 2.10 Shall we receive Good at the Hand of the Lord and shall we not receive Evil But there is Fulness of Joy and Pleasures for evermore Psal. 16.11 Thou wilt shew me the Path of Life in thy Presence there is Fulness of Ioy at thy right Hand there are Pleasures for evermore there is no Mixture of Sorrow Here we complain that the Candle of the Lord doth not shine with a like Brightness as in the Months that are past there our Sun remaineth in an eternal High-noon without Clouds and Overcasting Nox nullâ secuta est no Night follows The Afflictions of the Body are done away Heaven is a happy Air where none are sick there is no such thing there as Gouts and Aches and the grinding Pains of the Stone Here it is called a vile Body Phil. 3.21 as it is the Instrument of Sin and the Subject of Diseases We have the Root of Diseases in the Soul and that is Sin and the Matter and Fuel of them in the Body peccant Humours and Principles of Corruption As Wood is eaten out with Worms that breed within it self so there are in our Bodies Principles of Corruption that do at length destroy them but there we are wholly incorruptible Yea because Deformity in the Body is a Monument of God's Displeasure one of the penal Events of Sin introduced by Adam's Fall it is done away the Body riseth in due Proportion Whatever was monstrous or mishapen in the first Edition is corrected in the second like the Errata's in a second Edition And for Violence without Heaven is a quiet Place when there are Tumults in the World God is introduced as sitting in the Heavens a quiet Posture Psal. 2.4 He that sitteth in the Heavens shall laugh There is nothing to discompose those blessed Spirits wicked Men cannot molest them nor abuse them Here the very Company of wicked Men is a Burden as Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.7 David complains Psal. 120.5 Wo is me that I dwell in Mesech and sojourn in the Tents of Kedar But there the Son of Man shall send forth his Angels and gather out of his Kingdom all things that offend and them which do Iniquity Matth. 13.41 The Wicked shall be bound Hand and Foot and cast into utter Darkness as when Men will not be ruled they are sent to Prison Here poor Saints are subject to a Number of Infirmities Labour Thirst Hunger Cold Nakedness and Want which all cease then It is a rich Inheritance as well as a glorious one Ephes. 1.18 That ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints These Distinctions of Poor and Rich as they are understood in the World do not outlive Time we shall have enough of true Riches which is eternal Glory and the full Fruition of God Labour ceaseth though there be a continual Exercise of Grace all things rest when they come to their proper Place so do they that die in the Lord we still serve God but without Weariness Yea we are freed from the Necessities of Nature Eating and Drinking and Sleeping to which the greatest Potentates are subject Though they are exempted from hard bodily Labour yet they are not exempted from the Necessities of Nature but there the Use of Meats and of the Belly and Stomach is abolished 1 Cor. 6.12 Meats for the Belly and the Belly for Meats but God shall destroy both it and them It is a piece of our Misery that our Life is patched up of so many Creatures as a torn Garment is pieced and patched up with Supplies from abroad the Sheep or Silkworm supplies us with Clothing the Beasts of the Earth and Fishes of the Sea with Food and all to support a ruinous Fabrick that is ever ready to drop about our Ears But there we are above Meat and Drink and Apparel it will be our Meat and Drink to do our Father's Will Nakedness will be no Shame we shall have Glory instead of a Robe And the Body will not be a Clog to the Soul but a Help This Mass of Flesh we carry about with us is now the Prison of the Soul where it looketh out by the Windows of the Senses but there it is no longer the Prison of the Soul but the Temple of it In short all that I have to âay upon this Branch is comprized in Rev. 21.4 And God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more Pain for the former things are passed away There is quite another kind of Dispensation no Distraction of Business our whole Employment there will be to
the Fruit of his Sufferings When Christ was about to die he made his last Will and Testament Heaven was his by Purchase to bestow upon all his Heirs He had bought it at a dear Rate therefore now he shews what he would do with it Iohn 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my Glory And then he is gone to Heaven again as our Harbinger to prepare a Place for us Ioh. 14.2 I go to prepare a Place for you to take up Mansions and Rooms for us in his Father's Palace He is gone as a Guardian or Feoffee in trust to seize upon Heaven in our Right to keep it during our Non-age and he will come again in Person as the Husband of the Church to bring us into his Father's House with Triumph therefore it is said Rev. 4.10 That the Elders did cast their Crowns before the Throne not as despising their Glory but as professing their Homage and Dependance and Rev. 5.8 9. The four Beasts and four and twenty Elders fell down before the Lamb c. saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy Blood His Abasement was for our Preferment and therefore even here upon Earth may we bless God for the Elders represent the Church upon Earth for his great Mercy to us in Christ. 3. Consider how much we are engaged to God the Spirit who fits and prepares us for this happy State and seals up our Interest to us therefore it is called the Earnest of the Spirit Now he that hath wrought us for the self-same thing is God who also hath given to us the Earnest of the Spirit 2 Cor. 5.5 The Holy Ghost shapes and fashions all the Vessels of Glory fits and prepares them for Heaven It is the Spirit of God dwelling in us that wrought us and fits us for this great and blessed Hope therefore when-ever you think of it your Hearts should be raised in Thanksgiving It is not only their Duty to praise God that are in actual possession of Glory but ours also to whom these Hopes are revealed Rev. 5.8 There was a mixture of Harps and Vials full of Odours which are the Prayers of all Saints Compare this with Vers. 11. And I beheld and heard the Voice of many Angels round about the Throne and the Beasts and Elders Not only Angels and blessed Spirits but Saints on Earth all join in Consort praising the Lamb. We must praise the Lord in the time of our Pilgrimage for this great Estate reserved for us in Heaven 3. It informs us how desperately wicked the Hearts of sinful Men are that can run the hazard of eternal Death and forfeit this blessed Hope of eternal Life for a little carnal Satisfaction Survey all the Temptations of the World how much they come short of it If the Heart were not desperately wicked we would not be carried out to these things What is Vain Glory to Eternal Glory What are a few dreggy Delights to those Pleasures which are at God's right Hand for evermore What are the Riches of the World to our glorious Inheritance You would count him a mad Gamester that would throw away whole Lordships and Mannors at every Cast. A Sinner forfeits a blessed Hope that is above all the Kingdoms and Possessions of the World It is for this you will be the Scorn of Angels at the last Day Psal. 52.7 Lo this is the Man that made not God his Strength but trusted in the abundance of his Riches and strengthned himself in his Wickedness This will make you ashamed in the great Congregation that you were so foolishly bent to your own Ruin Nay this will torment you for ever nothing torments Men more than their foolish Choice Conscience will for ever tell them with what disadvantage they have forsaken God for a thing of nought Disappointment to a reasonable Creature is the worst vexation and what Disappointment is more than to be disappointed of our glorious Hopes and that for Trifles and a little carnal Satisfaction This will be our Shame and Torment to all Eternity We may guess at the gnawings of Conscience in the Damned by the Horrors of carnal Men when they come to die O then how do they bewail the Folly of their Choice O that they had been as mindful to serve God as to provide for the World as careful to satisfy the Motions of the Holy Ghost as to satisfy a Lust and carnal Desire When they are on a Death-bed and upon the Confines of Eternity then all worldly Comforts cease and there is a real confutation of the folly of their Choice a Sting then begins that never ceaseth Jer. 17.11 At his End he shall be a Fool. When he comes to die his Conscience will rage and call him Fool Beast and Mad-man for hazarding such eternal Joys for a Trifle 4. It informs us of the Excellency of the Gospel or Christian Profession Wisdom should be justified by her Children And all that do profess Religion should see the Excellency of it what there is in their Beloved more than in another Beloved Cant. 5.9 This there is in the Christian Religion there are purity of Precepts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes Then there is sureness of Principles of Trust and Dependance established between us and God that we may depend upon God with Comfort and Satisfaction there do you find rest for the Soul Ier. 6.16 Stand ye in the Ways and see and ask for the old Paths where is the good Way and walk therein and ye shall find rest for your Souls Then there are no such Rewards any where as in the Christian Profession 2 Tim. 1.10 Life and Immortality are brought to Light by the Gospel The Heathens had Dreams of Elizium Fields and Mahomet tells his Followers of a sensual Paradise but Life and Immortality is a Revelation proper and peculiar only to the Gospel The Heathens were at a loss for the Reward of Vertue Austin out of Varro gives us an account of 288 Opinions concerning Happiness and the chief Good of Man but now here is all brought to Light we may look beyond the Grave now and there is not such a Mist and Darkness upon Things to come God having acquainted us with the Gospel Nay there 's more revealed than was in the time of the Law If God had still kept this Secret in his own Bosom what a Support should we have wanted in our Trouble what Encouragement to the practice of Holiness O therefore prize the Gospel it is the Charter of your blessed Hope 5. It informs us what little cause we have to be slack in God's Work or to
the Sons of God All now is under a Vail your Christ your Life your Glory is hid Our Persons are hid under Obscurity and Abasement Col. 3.3 4. Your Life is hid with Christ in God but when Christ who is our Life shall appear then shall ye also appear with him in Glory Look as Moses told those Rebels when they would level the Officers of the Church Numb 16.5 To Morrow the Lord will shew who are his So when once the Night of Death is past over to Morrow when we awake out of the Dust of the Grave then Christ the natural Son will appear in all his Royalty and Glory as the great God and Saviour of the World and then also the adopted Sons shall be manifested we shall put on our best Robes and be apparell'd with Glory even as Christ is In Winter the Tree appears not what it is the Life and Sap is hid in the Root but when Summer comes all is discovered So now a Christian he is under a Vail but in this great Day all shall be manifested 2. It is a Day of Perfection Every thing tends to its perfect State and so doth Grace We see the little Seed that lies under Ground breaks through the Clods and works its way farther because it is not come to the Flower and Perfection So Grace still tends and longs for Perfection then we shall have perfect Holiness and perfect Freedom Christ to the glorified Saints will be a perfect Saviour Death which is a Fruit of Sin is still continued upon the Body therefore Christ is but a Saviour in part to the Spirits of just Men made perfect but then the Body and Soul shall be united and perfectly glorified that we might praise God in the Heavens Christ's Coming is to make an End of his Redemption of what he hath begun At first he came to redeem our Souls and break the Power of Sin but then he comes to redeem our Bodies from the Hand of the Grave and from the Power of Corruption the one is done by Humiliation and Abasement the other by Power The Scripture speaks as if all our Privileges in Christ were imperfect till that Day Regeneration Adoption Union with Christ they suffer a kind of Imperfection till then Regeneration the Day of Judgment is called by that Name Matth. 19.28 In the Regeneration when the Son of Man shall sit on the Throne of his Glory Then all things are made new Heaven and Earth is new Bodies new Souls new Then Adoption is perfect Rom. 8.23 Waiting for the Adoption to wit the Redemption of our Bodies What is the meaning of the Apostle's Expression As soon as we are planted into Christ are we not the Sons of God Yes now we are Sons but the Heir is handled as a Servant during his Non-age 1 Iohn 3.2 Beloved now we are the Sons of God but it doth not yet appear what we shall be we wait for the Adoption Justification that is perfect then Acts 3.19 Repent therefore and be converted that your Sins may be blotted out when the times of Refreshing shall come from the Presence of the Lord Then our Pardon shall be proclaimed in the Ears of all the World and we shall have Absolution out of Christ's own Mouth then shall we come to understand what it is that the Lord saith I will remember your Sins no more and your Iniquity shall be blotted out Then for Redemption Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption Luke 21.28 Look up and lift up your Heads for your Redemption draweth nigh O how doth the Captive long for his Liberty so should we long for that Day for it is the Day of our Redemption Now the Body is a Captive and when the Soul is set at Liberty the Body is held under the Chains of Death Ay but then Christ comes to loosen the Bands and Shackles of the Grave and free the Bodies of the Saints Look as the Butler was not afraid when he was sent for by Pharaoh because Ioseph had assured him he should be set at Liberty So Christ comes to set you fully at Liberty not only the Soul but the Body Therefore to think and speak of that Day with Horror doth ill become them that expect such Perfection of Privileges to be acquitted before all the World and to be crowned with Christ's own Hands 3. It is a Day of Congregation or gathering together The Saints are now scattered they live in divers Countries Towns and Houses and cannot have the Comfort of one another's Society But then all shall meet in one Assembly and Congregation It is said Psal. 1.5 The Vngodly shall not stand in Iudgment nor Sinners in the Congregation of the Righteous There will be a time when Christ's Church shall be gathered all together into one Place As the Stars do not shine in a Cluster but are dispersed throughout the Firmament for the Comfort and Light of the World so are the Saints scattered up and down in the World according as they may be useful for God but then when the four Winds shall give up their Dead and the Saints shall be gathered from all the Corners of the World this shall be the great Rendezvouz Look as the Wicked shall be herded together as Straw and Sticks are bound in a Bundle that they may set one another a fire Drunkards with Drunkards Adulterers with Adulterers and Thieves with Thieves Matth. 13.40 41 42. As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity And shall cast them into a Furnace of Fire there shall be Wailing and gnashing of Teeth The Wicked shall be sorted with Men like themselves and so increase one another's Torment so shall all the World of the Godly meet in one Assembly and Congregation and never separate more In this Life we cannot injoy one another's Fellowship for divers Reasons God hath Service for us in divers Countries but such a happy time shall come when we shall all make but one Body therefore the Saints are still groaning and longing for that happy Day we for them and they for us not only the Saints upon Earth that are left to conflict with Sin and Misery but the Saints in Heaven are still groaning as the Souls under the Altar Rev. 6.9 10. How long O Lord Holy and True Look as those in a Ship-wrack that have gotten to the Shore stand longing and looking for their Companions So glorified Saints that have gotten safe to Shore still they are longing and looking when the Body of Christ shall be made perfect and all the Saints shall meet in one solemn Assembly This is the Communion between us and the Saints departed they long for our Company as we do for theirs Here the Tares are
Grace is to raise and beget this Hope 1 Pet. 1.3 Who hath begotten us again unto a lively Hope 2. There may be sometimes a Drousiness and Indisposition when their Lamps are not kept burning Luke 12.36 And be ye always ready as those that wait for their Lord. When they are fallen asleep they may for the present wish that Christ may not come and take them in this condition As the wise Virgins slept as well as the foolish so God's own Children many times find themselves indisposed for his coming careless Carriage weakens their Hope and the Remisness of their Watch yet in all there is a Spirit this way which beginneth with the new Birth A Wife desires her Husband 's coming home but it may be all things are not ready and in so good order as they should So all Christians desire the coming of Christ but sometimes they are not so exact and watchful and therefore their Affections are not so lively Drousiness creeps upon their Hearts and then God rouzeth them by Afflictions Obj. 3. But is this the Property of God's Children when we see carnal Men sometimes out of Weariness of the present Life and Trouble of the World will even long for his coming and wish for Death Answ. That is an Offer of Nature after Ease this is a Desire stirred up by the Spirit Sometimes God's Children in their Passions desire to be taken out of the World as Ionah 4.8 He fainted and wished in himself to die and said It is better for me to die than to live And Elijah 1 King 19.4 He requested for himself that he might die and said It is enough now O Lord take away my Life for I am not better than my Fathers But this is but a shameful Retreat from Duty and the Heat and Burden of the Day and the Labours of the present Life these are froward Thoughts not sanctified Desires Words of a feaverish Distemper not of Affection but it comes from the Sickness and Weakness of their Souls But this I speak of is a solid looking for desire and longing for the glorious Appearing of Jesus Christ. Vse 1. It sheweth what they are who wish that it may never come Some would be glad in their Hearts to hear such News that Christ's Coming would never be it is their Burden and Torment to think of it as Felix trembled when he heard of Judgment to come These Men have the Spirit of the Devil in them if they had the Spirit of God in them would it be so Surely no. A carnal Man cannot say the Lord's-Prayer for he is afraid he shall be heard Optas ut veniat quem times ne adveniat saith Austin How canst thou say Thy Kingdom come when thou art afraid lest God should come Vse 2. To press us to this earnest Looking Christ looketh he is not slack 2 Pet. 3.9 The Lord is not slack concerning his Promise If all things were ready he would come presently Before he came in the Flesh his Delights were with us Prov. 8.31 Rejoycing in the habitable Parts of the Earth and my Delights were with the Sons of Men. And he longeth now he is in Heaven Rev. 22.12 Behold I come quickly and my Reward is with me The Angels expect it they would not be found Liars they told us of it Acts 1.11 This same Iesus that is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven The Saints groan How long O Lord how long Devils tremble at the thoughts of it Mat. 8.29 Art thou come hither to torment us before the time The Creatures expect it in their kind Rom. 8.19 For the earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God All things by a natural Instinct are carried to their Perfection Evil Men cannot endure to think of it as Felix trembled at the thoughts of Judgment to come Let not the Saints stand out but expect it earnestly How much was the first coming of Christ wished for and desired Abraham rejoiced at the thoughts of it Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Kings and Prophets desired to see these things Luke 10.24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Old Simeon Luke 2.25 was just and devout waiting for the Consolation of Israel yet then he was a Child in the Cradle now in Glory riding on the Clouds then he came in the Similitude of sinful Flesh Rom. 8.3 God sent his own Son in the likeness of Sinful Flesh but now he shall appear without Sin Heb. 9.28 Vnto them that look for him shall he appear the second time without Sin unto Salvation This earnest looking implieth strong Faith longing Desires frequent Thoughts 1. Strong Faith Reason saith it may be Faith saith it shall be Divine Justice must have a solemn Triumph Conscience is afraid of it Our Reward may be delayed but it cannot stand with the Justice of God that it should be abolished and taken away There is Confusion in the World Dives flowed with Ease and Plenty when Lazarus was rough-cast with Sores We need to be awed with Shame as well as Fear Faith saith he will come we have his Word for it as unlikely things have come to pass that have been foretold Were the old Believers deceived that expected his coming in the Flesh That a few Fishermen should preach the Gospel to all Nations this is already done Christ is contracted with us now he will come to marry us he went not away upon Discontent He that loved us so as to as to come from Heaven to Earth to take our Nature will he not come in Glory We have of his Spirit and we enjoy his Ordinances as a Memorial till he comes and we have many Love-tokens sent us as a Pledg that he will come 2. Longing Desires Our Hearts should even spring and leap within us when we hear of Christ's coming Thus the Believers of the Old Testament how did they rejoice to hear of a Messiah to come Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Abraham rejoiced to think that a Son should come of his Loins in whom all the World should be blessed Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them How did the Patriarchs hug the Promises O sweet Promise this will yield a Messiah a Christ to the World 3. There should be frequent Thoughts of his coming as if you always heard the Trumpet Every time thou lookest to Heaven think I have a Christ there a rich Jewel kept safe and when ever you see the Clouds think of Christ's coming and going These Clouds were Chariots by which Christ
went triumphing into Heaven and in like manner he will come again Dan. 6.10 Daniel went into his House and his Windows being opened towards Jerusalem he kneeled upon his Knees three times a day and prayed and gave Thanks unto his God Daniel had reason to look towards the Temple tho ruined because of the Promise of God to his People that prayed towards the Temple so now and then we should look up to Heaven there is Christ above within the Heavens We are called often to lift up our Hearts to God and our Eyes to Heaven from whence we look for a Saviour there 's our Treasure and our Jesus Vse 3. Of Trial. It is good to see how we stand affected towards this Appearing Nothing can content true Christians in the World Do we look beyond it Whither is the bent of our Hearts how is it with them 1. If there were this Looking there would be Preparing A Man that expecteth the coming of a King to his House he will furnish his House accordingly and make all things ready Surely you look for no Body when you do not sute and prepare your selves to entertain them When the House is sluttish and the Kitchin cold do you look for great Guests What are we to do to prepare our selves for Christ's coming 1. Judg your selves 2 Cor. 13.5 Examine your selves whether ye be in the Faith prove your own selves Know ye not your own selves how that Iesus Christ is in you except you be Reprobates By judging your selves God's Act is anticipated 2. Get into Christ. Rom. 8.1 There is no Condemnation to them that are in Christ Iesus They that are in Christ need not fear God's Judgment you may set Christ's Righteousness against Christ's Judgment Guilty Felons desire not the Judge's Presence Art thou in the Case wherein thou wouldst be found of him 2 Pet. 3.14 Be diligent that you may be found of him in Peace without Spot and blameless 3. Walk strictly We are between the two Comings of Christ his first and his second Coming let us live Soberly Righteously and Godly When a Man is providing Matter of Condemnation for himself can he be said to look for Christ's Coming 2. How do you entertain Christ for the present in your Hearts and in his Ordinances Can a Man slight Ordinances and expect Christ's second Coming A Woman that never careth to hear from her Husband cannot be said to desire his Coming So if Christ has often knocked at the Door of our Hearts and we will not give him entrance how can we be said to look for his Appearing SERMON XVII TITUS II. 13 And the glorious Appearing c. I Proceed to the Manner of his Appearance the glorious Appearing The Note is Doct. II. That Christ's second Coming to Iudgment will be very glorious Here I shall shew I. How glorious it will be II. Why it will be so glorious I. How glorious it will be You may conceive of it if you consider the Preparation for his Approach the Appearance it self and the Consequences of it First It will be glorious in regard of the Preparation for his Approach The Scripture mentions two the Trumpet of the Arch-Angel and the Sign of the Son of Man 1. There is that great Noise of the Voice of the Lord that begets a Terror in the World which is ministerially managed by an Arch-Angel though the Power and Success be of God That great Noise startles the Dead in their Graves and summons all the World to appear before Christ's Tribunal There 's much spoken of this in Scripture 1 Thess. 4.16 For the Lord himself shall descend from Heaven with a Shout with the Voice of the Arch-Angel and with the Trump of God Matth. 24.31 He shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect from the four Winds from one end of Heaven to the other Some expound this Trumpet Analogically some Literally Analogically some think it only signifies the Power and Virtue of Christ by which all the Dead are awakened out of their Sleep and forced to appear before his Tribunal and they say it is therefore exprest by a Trumpet because the solemn Assemblies of Israel were wont to be summoned by the sound of a Trumpet But why may we not take it Literally for the audible sound of a Trumpet Look as at the giving the Law the Voice of the Trumpet was exceeding loud so such an audible Voice like the Voice of a Trumpet is there when Christ comes to Judgment to require an Account of the performance of the Law which is as it were a terrible Summons to all the World and a near Sign of his coming Look as at his first coming Christ had his Fore-runner and Harbinger Iohn the Baptist the Voice of one crying in the Wilderness The Kingdom of God is at hand so at his second coming Christ hath his Fore-runner an Arch-Angel that shall sound a Trumpet which maketh his Coming glorious because it shall awaken and startle all the World This Sound shall be heard all the World over by the Dead as the Prophet speaks Ezek. 37.7 8. of a noise and clattering among the Bones and Bone ran to Bone and then they were clothed with Flesh and Sinews so such a noise shall there be among the Bones when Christ comes to Judgment Here in the Church God speaks in a stiller Voice but it is not regarded He speaks by his Angels and Messengers they sound the Trumpet to the Spiritual Battel they pipe but few dance till by his mighty Power he raiseth Sinners from the Dead So at the last Day God hath his Messengers there is the Arch-Angel that is to manage the Ministerial Excitation and the mighty Power of God accompanies it to make the Dead live and awaken out of Sleep 2. There is a Sign of the Son of Man that is spoken of Mat. 24.30 Then shall appear the Sign of the Son of Man in Heaven and then shall all the Tribes of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory What it is we cannot certainly tell until Experience manifests sure we are it must be such a Sign as shall make the World sensible of his Approach Some think it shall be some strange Star such as there was at his first Coming the wise Men were conducted to Christ by a Star this is but a meer Conjecture Others suppose it shall be the Sign of the Cross which shall appear in the Heavens because that is Christ's Badg by which he was known here in the World The great Subject of the Gospel is Christ crucified therefore it is called the Word of the Cross and so they think the Sign of the Cross shall be imprest upon the Heavens in the sight of all the World To confirm the Conjecture they urge the Appearance that was made to Constantine in his War against Maxentius the Tyrant and Persecutor
for her Purification given her at the King 's Cost Nay it is danger to neglect him Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven It is God wooeth you he will take you with nothing you bring him nothing but Necessity but he will pay all your Debts Nay nothing can hurt you as long as he is on your side Rom. 8.31 If God be for us who can be against us Do not leave then till you can say as Thomas Joh. 20.28 My Lord and my God Take him but give him the Honour of a God Adoration Invocation Faith and Love Vse 3. Direction 1. If we would see God let us look on Christ as we look on the Sun in a Basân of Water Christ is the Character of his Father's Person Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person 2. If we would see Sin without Horror and Despair let us look on Christ all the heavenly Powers could not bring us into favour with God again Secondly For the Title of Mercy and Love Christ is a Saviour as well as the great God How is Christ the Saviour Take it thus Positively as well as Privatively he doth not only free us from Misery but gives us all spiritual Blessings Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. As he frees us from Misery so he gives us everlasting Life John 3.16 That whosoever believeth in him should not perish but have everlasting Life Then he is a Saviour not only by way of Deliverance but by way of Prevention he doth not only break the Snare but keeps our Feet from falling he not only cures our Diseases as a Physician when we are sick but he leads guides and keeps us as a Shepherd We do not take notice of preventive Mercy How many times might we fall if we had not a Saviour Prevention is better than Escape better never meet with Danger than be delivered out of Danger There is an invisible Guard we are not sensible of it but the Devil knows and is sensible of it Iob 1.10 Thou hast made an Hedg about him and about his House and about all that he hath on every side Again he is a Saviour by way of Merit and by way of Power not only to rescue us from Satan but to redeem us to God If a Man would deliver a condemned Person it is not enough to take him by force out of the Executioner's hands but he must satisfy the Judg. Thus hath Christ done not only delivered us from the Power of Darkness but God in Christ is well-pleased he hath satisfied his Father's Wrath. Again before his Exaltation he redeemed us then he deserved our Salvation and afterwards he works our Salvation When he was upon Earth he was a Saviour by Merit therefore it is said we have Salvation by his Death 1 Thess. 5.9 God hath not appointed us unto Wrath but to obtain Salvation by our Lord Iesus Christ who died for us And after his Exaltation he works out our Salvation and so we are saved by his Life Rom. 5.10 Much more being reconciled we shall be saved by his Life Living and dying he is ours that so living and dying we might be his Again he saves not only for a while so as we might be lost afterwards but for ever therefore it is called eternal Salvation Heb. 5.9 And being made perfect he became the Author of eternal Salvation unto all them that obey him He saves us not only from Temporal Misery but from Hell and Damnation he saves not only the Body but the Soul Nay he saves not only from Hell but the very fear of it Heb. 2.15 And deliver them who through fear of Death were all their Life-time subject to Bondage He not only delivers us from the hurt of Death but the fear of it He doth not only give us Heaven but Hope and frees us from Bondage and Despair He not only saves us from the Evils after Sin but from the Evil of Sin So Mat. 1.21 Thou shalt call his Name Iesus for he shall save his People from their Sins and there is the chief Point of his Salvation In short he not only saves us in part but to the utmost Heb. 7.25 Wherefore he is able also to save to the uttermost all that come unto God through him He not only gives us Grace at first but all things that are necessary to Life and Godliness Vse 1. Bless God for Christ that he hath taken the care of our Salvation into his own Hands he would not trust an Angel with it none was fit for it but him Isa. 59.16 He saw and there was no Man and wondred that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him Christ did as it were look down from Heaven and say Alas there are poor Creatuâes like to perish for want of a Saviour I will go down and help them my self Look as when Ionah saw the Storm he said Take me up and cast me into the Sea and then shall the Sea be calm to you Jonah 1.12 So when the Lord Christ saw the Tempest raised he said Cast me into the Sea Lo I come to do thy Will O God Heb. 10.9 The Storm was raised for Ionah's sake but we raised the Storm and yet Christ would be cast in to appease it Therefore bless God for Christ. Vse 2. Get an Interest in him O be not quiet till you are able to say Our Saviour You can take no Comfort in the great God until the next Title follows and you can call Christ your Saviour but that is matter of Joy and Comfort Luke 1.46 47. My Soul doth magnify the Lord and my Spirit hath rejoiced in God my Saviour But what shall we do that we may apply this 1. Reject all other Saviours Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Acts 4.12 Mark when God threatned a Deluge to sweep away the old World there was no Safety but in the Ark if the World had devised other Ships yet they would not hold out against the Flood So whatever you do unless you close with Christ and are grafted and implanted into Christ as Members of his Body for he is only the Saviour of his Body you are not safe But especially take heed of making a Saviour of Self that we are wont to set up instead of Christ of setting up the Merit of thy Works and the Power of thy Nature the one renounceth the Humiliation of Christ the other his Exaltation Be at a loss till you close with Christ for Christ came to seek and to save that which
Giving and the Persons to whom 1. The Giver and that is Jesus Christ who is God over all blessed for ever Usually Men make a Market of their Courtesies they give to them that can give again and make them Recompence but he is that blessed Lord to whom nothing could accrue from us In short the Father gave him and he gave himself There is infinite Love in that God the Father gave him Iohn 3.16 God so loved the World that he gave his only begotten Son It tells you not how but leaves you to wonder and admire at it I would represent it a little to you and therefore let us measure it by created Affections The Affections of the Virgin Mary to Christ is the fittest Glass I can represent it by From her he took his Substance that had the Interest of an earthly Mother Now how was she troubled What Commotion was in her Bowels The Holy Ghost expresseth it Luke 2.35 Yea a Sword shall pierce thrô thy own Soul also that the Thoughts of many Hearts may be revealed She was like one wounded to the Heart when she saw Christ hung upon the Cross yet he took but his humane Body from her If there was such a Commotion in the Bowels of the Virgin Mary the Mother of the Lord what then was it for God the Father to give up his only Son His Love was Infinite yet he gave up Christ. We read of some Fathers who have much denied themselves Abraham offereth Isaac Ieptha offereth his Daughter Lot would have given his Daughters to save his Guests These are but obscure Shadows of the Father's giving up of Christ in whom he took infinite Complacency and Contentment And then bless God for this willing Condescension of the Lord Christ that his Heart was so taken with the Motion the Father makes to him Son you must be responsible to my Justice and take a Body Christ replied Lo I come And Isa. 53.11 He shall see of the Travel of his Soul and be satisfied To bring Sons to Glory cost the Lord Christ much travel of Soul but he saith all this is well enough if he shall see the Fruit of it it is enough I am satisfied this is enough for all the Temptations in the Wilderness enough for all the Agonies in the Garden enough for all the Sorrows on the Cross if a few Creatures might be saved and brought to God And consider the Father's Giving and the Son 's Giving they are not contrary and do not destroy one another The Father's Love doth not lessen Christ's but commend it that he hath the same good-will to us as the Father had Jesus Christ as Mediator is the Servant of God's Decrees Many times the Servant hath not the same Affection to the Work as the Master hath But it is otherwise here God's Heart and Christ's Heart is set upon the Work God sets him a-part to be a Mediator and Christ sets himself a-part to see what he can do to save Creatures O bless the Lord. Thus for the Giver 2. The Gift He gave himself not an Angel Among all the Treasures of Heaven and Earth there was nothing more excellent and precious than the Lord Christ He doth not give Gold and Silver but himself to die for us 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ. And how doth he give himself Certainly his whole Self Body and Soul his Godhead was engaged in this Work tho that could not suffer He shall make his Soul an Offering for Sin Isa. 53.10 Christ's Soul was to stand in our Souls stead His Soul was heavy to the Death as well as his Body abused mangled with Whips and exposed to Sufferings And the Godhead it self assisted all was interested in it So that look as when the Sun shines upon a Tree tho you cut the Tree you do not cut the Sun so the Godhead stood by but suffered nothing Christ suffered not only Death but Desertion The Soul 's forsaking of the Body at Death was nothing so heavy as God's forsaking of the Soul when he cries out My God my God why hast thou forsaken me Mat. 27.46 Many forsook him his Disciples left him they all fled but Christ complains not of this but there was the suspension of the wonted Joys of the Godhead and that troubled him This was the Passion of his Passion The Moon loseth no Brightness when it suffereth an Eclipse by the Interposition of the Earth but shines as bright as ever so the Lord Christ lost nothing but only there was an Eclipse of God's Countenance and this was the Terror and Anguish of his Soul 3. Consider the Manner of giving it was free and voluntary without reluctancy which was the great Argument of his Love freely and willingly he gave up himself Gal. 2.20 The Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me Faith pitcheth upon this Circumstance Who loved me and gave himself for me to urge us to the spiritual Life 4. Consider for what End it was Ephes. 5.2 He gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour The Sacrifice that was offered for the whole Congregation was to be killed without the Camp and the Blood to be brought with sweet Perfume to the Mercy-Seat So the Lord Christ comes out of Heaven to be killed on Earth and then is gone to Heaven to represent his Sacrifice to God as a sweet Perfume He gave himself to be a Ransom for us to die a shameful and accursed Death on the Cross he gave himself to be substituted in our room and stead The sadness of every Loss is according to the measure of Enjoyment Life died Righteousness was made Sin O blessed Exchange 5. Consider for whom he doth it The Apostle saith it was for us not for Angels Tho they did far exceed Man in Excellency of Nature yet God would not treat with the lost Angels they were never recovered but he gave himself for us Men. Nay not only for us that were his Creatures but that were his Enemies vile and unworthy Sinners Rom. 5.8 God commendeth his Love towards us in that while we were yet Sinners Christ died for us A Man would even die for a good Man tho there be but a few such Persons in the World but here the Just dies for the Unjust 1 Pet. 3.18 For Christ also hath once suffered for Sins the Iust for the Vnjust that he might bring us to God Now this commends his Love indeed in that it was for us vile Miscreants Dust and Ashes Adam sold us for a thing of nought an Apple and so the Lord might have condemned us cast us off and created another World of nobler Creatures than the present Race of Men or might have redeemed us at a cheaper rate Let all this
the World God created all things by his Word Psal. 33.9 He spake and it was done he commanded and it stood fast This whole Fabrick of Heaven and Earth which we now behold with wonder was made with a Word And mark God's creating Word and Word of Promise do not differ they are both the Word of God and there is as much Force and Power in this Word I will take away the Heart of Stone as there was in this Word Let there be Light There is as much Power in this Sentence I will make your vile Bodies to be like to Christ's glorious Body as there was in that Word Let there be a Firmament God's Word was powerful enough to make a World when it was nothing before All the Works of God subsist by the Force of his Word Heb. 1.3 Vpholding all things by the Word of his Power It is but for God to say Let it continue let it be and either are accordingly One Word is enough to undo the World and one Word is enough to uphold and preserve it God's Word is the Declaration of his Almighty and powerful Will whatever he did in the World he did it by his Word Therefore if you have this immutable Ground if God hath deposited and plighted his Word you have enough to establish strong Consolation for it is powerful to all Purposes and Intents whatsoever 2. Consider the Certainty of it When the Word is gone out of God's Mouth it shall not be recalled The Lord prizeth his Faithfulness above all things The Scripture must be fulfilled whatever Inconveniences come of it Mark the whole Course of Providence and you will find that God is very tender of his Word he valueth it above all his Works Luke 21.33 Heaven and Earth shall pass away but my VVords shall not pass away God is not so tender of Heaven and Earth but that he will break it all to pieces rather than not make good his Word though it be a curious Frame and Fabrick in which he hath displayed much of his Glory yet that shall be dissolved Heaven and Earth do only continue till all that is prophesied of in the Word be fulfilled We shall enjoy the Comfort of his Word in Heaven when all these things are melted away with a fervent Heat Nay which is more God valueth his Word above the humane Life of Christ his own Son If God passed his Word for it his Son who was the Delight of his Soul equal to him in Glory must come from Heaven take a Body and suffer a cruel Death Lo I come in the Volume of the Book it is written of me I delight to do thy Will O God Psal. 40.7 God had passed his Word to the Church that it should be so therefore rather than he would go back from his Word he sent Christ to die for a sinful World There was no Promise of more difficulty for God to grant nor for us to believe than this of the Incarnation and Death of Christ yet rather than go back from his Word Christ must come and die an accursed and shameful Death Secondly The main thing is what ground of Consolation we have in God's Oath And there I shall I. Shew the Reasons why God gives us his Oath over and above his Word II. The several Advantages which we have by his Oath in Believing I. For the Reasons why God should give this Oath An Oath you know is given in Matters doubtful Philo saith An Oath is given for the manifestation of a Matter which is secret and doubtful and which cannot otherwise be determined To swear in Things apparent and Matters clear is to take the Name of God in vain All Matters which are clear are otherwise decided Matters of Opinion by Argument Matters of Fact by Testimony Matters of Promise by the single Word of the Party that promises if he be a Person of Honour and Credit but always an Oath supposes some Doubt and Controversy that cannot otherwise be determined And so much the Apostle intimates when he says Heb. 6.16 It is the End of all Strife or Controversy Well then God's Promises being of such absolute Certainty why doth the Lord deposite his Oath with the Creature since his single and bare Word is enough I answer the Matter it self needs it not but only in regard of us We look upon the Promises with doubtful Thoughts there is a Controversy between God and us we have hard Thoughts of God as if he would not be so good as his Word therefore his Oath is given not to shew the Doubtfulness of the thing that is sworn but the Greatness of our Unbelief Austin saith Est exprobatio quaedam infidelitatis nostrae God hereby upbraids us with our Unbelief when he gives us an Oath for the Confirmation of any Matter Briefly God's Oath is given us for two Reasons to shew us the Certainty and to shew us the Excellency of our Priviledges in Christ. Reason 1. To shew us the Certainty of our Privileges in Christ. The World makes it a Controversy and doubtful matter whether Christ came to die for Sinners yea or no whether God will save those that take Sanctuary at Christ God saith Ay and we say No and how shall the matter be decided Observe it and you will find that there are two things which we are apt to suspect in God his good Affection in making the Promise and his Truth in keeping the Promise We suspect his good Affection especially when we are in Pangs and Gripes of Conscience and we suspect his Truth in Straits and Difficulties whenever in the Course of God's Providence we are cast into such a Condition that we think he hath forgotten his Promise Now the Lord might be highly offended with us for those wicked Thoughts we entertain of his Majesty but in a gracious Condescention he is pleased to put an End to the Controversy by an Oath As if the Lord had said Do you doubt of this Will you put me to my Oath Here I am ready to take it and that the matter may no longer remain in Suspence I sware by my Life by my Holiness by whatever you count sacred and excellent in me That whoever among you whatever he be that is touched with a Sense of his Sin and Misery by Nature if he will run to Christ for Refuge take Sanctuary in Christ if he doth belong to my unchangeable Purposes of Grace I will surely without miscarrying bring him to a sure and eternal Possession of Glory and for the present I will be a Father to him and guide him and keep him as the Apple of mine Eye I will be his present Help his Guardian his Counsellor during the whole time of his Aboad in the World where he is only liable to Dangers This was the matter in Controversy and this is the Substance of God's Oath And I shall shew you how apt we are to distrust God in all this We suspect as I said either his good
Affection in making the Promise or his Truth in keeping the Promise so that we need this solemn way of Assurance Therefore First I shall speak to this that we distrust his good Affection and will not believe God upon his single Word What should be the Reason that Nature is so abhorrent from this Certainty and Assurance which so much concerneth our own Peace and Comfort Take six Reasons 1. Partly because Guilt is full of Suspicion We hate those whom we have wronged Proprium est humani ingenii odisse quos laeserit First we hurt a Person then we hate him so out of Fear of Revenge we suspect all that he doth all Acts of Kindness all Tenders and Offers of Reconciliation which come from him Let me exemplify it in Men. Thus David speaks of his Enemies Psal. 120.7 I am for Peace but when I speak they are for War David was the wronged Party and Doeg and Saul's Courtiers had slandered him and done him wrong David was willing to forget all this Injury and he comes with an Offer of Peace but all Treaties of Peace are in vain This you will find to be the Fashion of the World when they have wronged a Person never to trust him any more lest they should give him Opportunity of Revenge Thus do we deal with God Conscience knows we have wronged him flighted his Love and put Affronts upon his Grace and therefore though he makes the first Offer we believe it not Revengeful Man cannot think God will be so gracious and merciful therefore we cannot believe those ample Purposes of Reconciliation It breaks the Back of Patience to think of forgiving seven times Must I forgive seven times saith Peter And therefore how can we believe the Lord will pardon so many thousand Affronts we put upon him Day by Day Thus we wrong God and sin away our Faith and therefore are not capable of so rich a Comfort 2. Partly because the way of Salvation is so rare and wonderful that a Man can find no Faith for it The Gospel is a Mystery so called by the Apostle 1 Tim. 3.16 Great is the Mystery of Godliness Nature affords no Help here Theology is natural but not Christology Nature believes there is a God but not that there is a Christ. The Sun and Moon preach up a God their Sound is gone out into all Lands and proclaim every where that there is one Infinite and Eternal Power And Conscience preacheth up a Judg. But all these natural Preachers are dumb and silent concerning Christ not a Word concerning a Saviour and Mediator It could not enter into the Thought of an Angel to pitch upon such a Remedy if God had not revealed it to them by the Church Eph. 3.10 To the Intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God The Angels did conceive of this great Mystery by observing God's Dispensations to the Church Well then the way of Salvation being so rare and wonderful we should never acquiesce and rest satisfied with bare Declarations but we need God's Oath that the Controversy may be determined When an Angel came to bring Tidings of it to the Virgin Mary though she were a holy Woman and had such an extraordinary way of Assurance yet you find her Unbelief out-starts her Obedience and Submission to the Will of God How shall this be Luke 1.34 The Incarnation of God the Conception of a Virgin the Death of Life it self all these things are Riddles and golden Dreams to Reason and without a higher Assurance than a bare Word we should not be easily satisfied 3. Partly because the Blessings and Privileges we have in Christ are so great and the Persons which enjoy them so unworthy as being nothing and deserving nothing that they exceed all Thought and Belief 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things that God hath prepared for them that love him Mark all the ways by which we can gain any Knowledg of a thing they come short Sense Fancy Reason Eye Ear Heart of Man cannot conceive and cannot tell what to make of these excellent Privileges we have in Christ they cannot furnish him with fit Notions and Apprehensions of such excellent Glory as is revealed to us in him To illustrate it by the Creatures If a Man had been by when God made the World as the Angels were if he had seen God laying the Foundations of all things he would have wondred what God was about to do for what rare Creature the Lord was about to frame this stupendious and wonderful Fabrick arched with Heaven floor'd with Earth interlac'd with Waters deck'd with Fruits and Plants stored with Creatures and glazed if I may so speak with Stars who would ever have thought that all this Furniture and Provision was for Man a handful of Dust a poor Worm not six Foot long that he might be Lord of all things Vice-king and Deputy under God Now if a Man would wonder at the Honour and Glory God put upon Man at his Creation much more at the Privileges of our Redemption by Christ they are Matters to be wondred at indeed 2 Thess. 1.10 Christ shall be glorified in his Saints and admired in all them that believe This Place chiefly concerns the Angels when God puts such Clarity and Splendour upon the Body that they shall wonder what Christ is about to do with such a contemptible Creature as Man that newly came out of the Grave of Rottenness and Dust. This Text I am upon speaks of a Hope set before us If this were but a little opened as our Ear hath received a little thereof if we should tell you what Preparation Christ hath made to bring the Saints to Glory with what a glorious Train of Angels he will come from Heaven what Mansions he hath prepared for us in his Father's House and all this for those that have nothing and deserve nothing unless it be Extremity of Misery if a Man should tell you Christ would come in such a State and entertain the Saints with such Dearness of Affection and receive Sinners into his Bosom that he would make them his Fellow-Judges liken their Bodies to his own glorious Body for Brightness and Splendor that such Pieces of Worms and Clods of Earth shall be many times brighter than the Sun I tell you this would require a strong Faith to believe it and we had need of all the Averment and Assurance that can be given us under Heaven If an Angel admires at the Saints certainly inferiour Creatures will suspect it Alas what a valuable Price can we bring and pay to God for all this Glory We that judg all things by the Laws of Reason and commutative Justice for we give nothing but upon valuable Consideration what valuable Price can we bring to God What Consideration can we give him for so great a Glory and
how shall we think ever to be Partakers of an Estate so disproportionable to our Merit and Condition Therefore because our Privileges in Christ are so great and wonderful we need not only God's Word but also his Oath 4. Partly because we our selves are so false and fickle in all our Contracts with one another especially in our Dealings with God that we need to be bound with Promise upon Promise and Oath upon Oath and all little enough to restrain and hold us within the Bounds of Duty Man is changeable and breaks Vows and Covenants and Promises and snaps them a-sunder as a Thread and Tow is burnt a-sunder with Fire and will not be held with any Obligation It is a Greek Proverb Children play with Nuts and Men with Oaths It is too often so Perjury though it be monstrous and barbarous and dissolves the Bonds of humane Societies and Confederacies yet it is no rare thing in the World especially in the latter times they are said among other Sins to be infamous for Covenant-breaking 2 Tim. 3.3 Truce-Breakers c. Thus we deal with one another But if we should be more faithful to Men for the Safety of our Interest yet how often do we break with God and compass him about with Lies 2 Sam. 23.5 He hath made with me an everlasting Covenant ordered in all things and sure We are false and fickle when God is sure To Day we promise to Morrow we fail what Vow did we ever make to God and kept it Now we are apt to judg of God's Promises by our own It is usual with Man to transform God into his own Likeness and to muse of him as we use our selves The Heathens did it grosly and by a sensible Picture the Apostle chargeth it upon them Rom. 1.23 They changed the Glory of God into an Image made like to corruptible Man They shaped God into the Picture of Man and still according to the particular Genius and Fancy of each Nation The Spartans being a Warlike People painted their Gods in Armour suting most with their Disposition the Ethiopians painted their Gods black and their Devils white because they were a black People But now we do it all spiritually Psal. 50.23 Thou thoughtest I was altogether such an one as thy self We judg of God by our selves and draw a monstrous mishapen Picture of him in our Minds as if he were revengeful fierce fallacious fickle and changeable as we are Therefore to meet with this Sin doth the Lord so often disclaim the Dispositions of a Man that we should not fancy him according to the Lineaments of a Man Hos. 11.9 I will not execute the Fierceness of mine Anger I will not return to destroy Ephraim for I am God and not Man As if he had said Do not measure me according to your Model I am not revengeful as you are and changeable as you are this is not my Fashion So Isa. 55.8 9. For my Thoughts are not your Thoughts neither are your Ways my Ways saith the Lord. For as the Heavens are higher than the Earth so are my Ways higher than your Ways and my Thoughts than your Thoughts You see the Distance between Earth and Heaven is so wondrous great that the Earth cannot reach it with its Mountains Cedars Turrets Smoak and Vapors it is so great that a Star of the Heavens as big as the Earth seems to be but a Spangle so infinitely more are the Workings of my Thoughts and my Heart different from your Thoughts and your Heart More particularly and sutable to the present Case Numb 23.19 God is not a Man that he should lie neither the Son of Man that he should repent Hath he said and shall he not do it or hath he spoken it and shall he not make it good Man is as unstable as Water his Point varieth according to the different Posture of the Times and Situation of his own Interest and Advantage but it is not so with me saith the Lord. Men say and do not but God's Yea is always Yea and his No is always No. This was the Speech of Balaam who was called a false Prophet not from the matter of his Prophecy but only from his Aims But if you will have it from a more authentick Hand you have it out of the Mouth of Samuel 1 Sam. 15.29 The Strength of Israel will not lie nor repent for he is not a Man that he should repent Mark the Reason for he is not a Man To be a Man and to be changeable is all one Certainly the frequent Inculcation of such Passages in Scripture sheweth that we are apt to measure Infiniteness by our own scantling and size And therefore this being Man's natural Thought God in a Condescention and by way of Check is pleased to give the Creature this Assurance we have his Word and his Oath So that if we would but afford him the Favour we use to shew to an honest Man we have no ground of Diffidence and Distrust 5. Another Cause of this Unbelief is Enmity to the Gospel There is a natural Contrariety in our Hearts both to the Privileges and Duties of the Gospel and because we hate it we do not easily believe it The Pride of Man's Heart sets him against the Privileges of the Gospel and carnal Liberty against the Obedience of it Man is a proud Creature and would be self-sufficient he is loth to be beholden to God as a proud Man loves a Russet Coat of his own better than a Silken Garment that is borrowed of another Thus the Apostle complains of the Jews Rom. 10.3 They being ignorant of God's Righteousness and going about to establish a Righteousness of their own have not submitted themselves to the Righteousness of God There needs some Submission and bearing down of the Pride of Man all is borrowed here Christ is all and doth all he hath merited for all and suffered for all Now this sutes not with the Pride of Man's Heart who would be sufficient to himself and establish a personal Merit in himself And then especially is this Pride bewrayed when a Man hath any thing to trust to and rest in as civil Righteousness or a formal Profession it is a hard matter then to bring Men to submit to the Righteousness of God to come hungry and thirsty for Christ's Righteousness There is no Pride so deadly and mischievous and opposite to the Gospel as the Pride of Self-conceit and Self-sufficiency yet this is natural to us therefore God doth not only say but swear that we shall never enter into his Rest unless we take this course and run to this Hope that is before us And as Pride opposeth the Privileges of the Gospel so carnal Liberty opposeth the Obedience of the Gospel Men are loth to stoop and submit to God's Terms Christ is to be Lord as well as Saviour Now the World will not hear of Laws and Restraints You know the Nations were all for casting away the Bonds and Cords
5.14 Wherefore he says Awake thou that sleepest 2. Have you been drawn to Christ by the Cords of the Gospel Have you been brought to him as a Sanctuary for your distressed Souls as the Man shut up himself in the City of Refuge 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that Day Here is my Anchor and Safety 3. Are you begotten to a lively Hope Do you often look within the Vail and groan and long for your everlasting Hopes Do you send Spies before-hand into the Land of Promise a few Thoughts thither What hearty Groans are there and Sighs of that happy State Rom. 8.23 And not only they but our selves also who have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Doth it quicken you and make you mend your pace whatever Difficulties you meet with Rom. 5.2 We rejoice in hope of the Glory of God Vse 2. Conviction It sheweth the hardness of their Hearts who have neither felt the Law-work nor the Gospel-work but remain like the Smith's Anvil softned neither with Hammer nor Oil neither driven by the Threatnings of the Law nor drawn with the glad Tidings of Salvation neither Iohn nor Iesus worketh on them Of such Christ speaketh Mat. 11.17 We have piped unto you and you have not danced we have mourned unto you and you have not lamented A rude and stupid People not affected with any kind of Musick In times of Rejoicing the Jews had their lighter Notes fitted for Mirth in times of Lamentation they had their Minstrels and mourning Women that had venales lachrymas beating their Breasts and crying Alas my Brother and ah Lord and ah his Glory Jer. 9.17 Consider ye and call for the mourning Women Notable movers of Passions they were It was a thing so common among them that the Boys would imitate them in the Streets To these Christ likeneth a stupid People that are moved with no kind of Doctrine neither with Judgment nor sweet offers of Grace Alas they are far from the strong Comfort here spoken of Vse 3. To perswade you to this Temper Three sorts of People usually we speak to 1. The carnally Secure 2. Those that are affected with their Condition 3. Those that esteem Christ and embrace him that own him as ready and willing to save Sinners 1. For the carnally Secure that never made their Peace with God never fled for Refuge nor took Sanctuary at the Grace of Christ. Our Work is to make them sensible of the Avenger of Blood that is at their Heels O poor Wretches will you sleep when your Damnation sleeps not Within a little while what will become of you In the ordinary Course of Nature you have but a few Years to pass over in this World but for ought you know the Wrath of God which makes Inquisition for Sinners may seize upon you a great deal sooner you may not live out half your Days that is so long as in an ordinary Providence you might expect Psal. 68.21 God shall wound the Head of his Enemies and the hairy Scalp of such a one as goeth on still in his Trespasses God may take you by the hairy Scalp while you are in your youthful Freshness before Baldness and old Age cometh and Infirmities seize upon you That which is measured by Time will soon come about Every Day you are a step nearer to Eternity O what will become of you When you are at odds with God Death way-layeth you in every place it may take you Sleeping Eating Drinking Ah poor Man what Refuge hast thou What Buckler to catch the Blow of God's angry Indignation and ward off the Strokes of his Vengeance O fly Sinners for Refuge the Lord knows how soon Destruction may seize upon you while you are yet in Health and Strength there is no other means but Christ. Surely this driving Work would prosper more if Men were not wanting to themselves to improve the Conviction of the Word When God shews you your natural Face and begins to startle and awaken you O let not Conviction die No Iron so hard as that which hath been often quenched and often healed So no Heart so hard as when it hath worn out many Convictions Make use of Remorses of Conscience and your own trembling Fears lest you are given up to a Spirit of Slumber 2. To those that are affected with their Condition to seek for Salvation in Christ alone You which are troubled about your Eternal State own Christ as a City of Refuge his Arms are always open to receive poor trembling Sinners that fly thither from the Wrath of God You do but go about while you seek else-where Jer. 31.22 How long wilt thou go about O thou back-sliding Daughter for the Lord hath created a new Thing in the Earth A Woman shall compass a Man that is when God hath set forth Christ born of a Woman why will you weary your selves to go about This City of Refuge stands open for all Corners own Christ as the only Remedy One who was long exercised with Troubles of Conscience and at length came to some establishment gave this Advice I will never look for that in the Law which is only to be found in the Gospel and I will never look for that in my self which is only to be found in Christ and I will never look for that on Earth which is only to be found in Heaven These three things are the Causes why Men are kept in Trouble You will get nothing but Weariness and Discomfort by running about and looking to Duties and legal Qualifications and therefore while you are affected with your Condition own Christ. 3. To those which are fled to Christ and owned him as the only Sanctuary for poor Souls Press onward to take hold of eternal Life Now you have fled from deserved Wrath run to take hold of undeserved Glory You are past the worst the rest is more easy The Apostle Rom. 5.11 12. puts a much more upon this Much more being reconciled we shall be saved by his Life as if that were a more easy thing Now the worst Brunt is over And not only so but we also joy in God through the Lord Iesus Christ by whom we have now received the Atonement When you are reconciled to God you may look to be entertained as Friends being adopted in Christ you may look for a Child's Portion If God would pardon your Sins and take you with all your Faults quicken your selves to be more diligent in the pursuit of Eternal Life and put to your best Strength You will have many ups and downs in the World but bear it with Patience Heaven will pay for all But here is a Doubt May we look to the Rewards I answer Yes else there were no room for Hope for Hope is nothing else but a longing
and 28. Fear not them that kill the Body but are not able to kill the Soul And again Weep as if you wept not 1 Cor. 7.30 And mourn not as Men without Hope 1 Thess. 4.13 But such is the Goodness of our God that he hath said all this and much more and so made our Comfort and Chearfulness a great part of our Work and hath made it unlawful for us to be miserable and to pierce our selves through with divers Sorrows The Lord foresaw what sinful Anxiety was incident to us because of our Difficulties and Discouragements and how we would be distracted in our Duty if he should leave the Burden of Care and Sorrow upon us Therefore he would only have us mindful of our Duty leaving all Success and Events to him A small matter occasioneth much Vexation of Spirit to us when we take the Care of it upon our selves Therefore it is not only our Privilege that we may but our Duty that we must disburden our selves of these distrustful Fears and Cares and Sorrows It is his peremptory Command which his People must not disobey unless they will incur his Displeasure 2. A Submission to his Providence He is absolute Lord to dispose of our Persons and Conditions as it shall seem good in his Sight For he is our Potter and we are his Clay Isa. 45.9 Wo unto him that striveth with his Maker let the Potsherd strive with the Potsherds of the Earth Shall the Clay say to him that formeth it What makest thou Therefore we must not be troubled when he exerciseth this his Soveraignty Iob 33.13 Why doest thou strive against him for he giveth not an account of any of his matters Who shall be Judges and Arbitrators to take the Account of his Proceedings And before whom will you call him to render a Reason of his Actions No he ruleth with absolute Dominion and Soveraignty but yet sheweth himself a loving and tender Father to his People Matth. 6.32 Your heavenly Father knoweth you have need of all these things The Lord will keep off Dangers provide every thing needful and is more sollicitous for your Well-being than you can be your selves There is a constant fatherly Providence watching over his People for good if we do believe it why are our Hearts troubled Let our Father take his own way to bring his Children to Glory Luke 12.32 Fear not little Flock for it is your Father's good Pleasure to give you the Kingdom That Clause concerneth not only our final Blessedness but all the ways and means which conduce thereunto 3 dly It is contrary to that Peace Comfort and Happiness we might otherwise take in the rich Provisions and Preparations of Grace which God hath made for us It is said Psal. 94.19 In the multitude of my Thoughts within me thy Comforts delight my Soul It is a great Point of Sincerity to comfort our selves with God's Comforts such as he alloweth to us provideth for us and worketh in us Many careful Troubles and perplexing Thoughts are apt to arise in our Minds in a time of danger Now where is our Ease and Relief but in God's Comforts These will yield not only Support but Delight they have a Power to revive and chear the Soul All the business is to enquire what are God's Comforts The Comforts of the Gospel such as result from the sense of our Reconciliation with God Rom. 5.11 Ye Ioy in God through our Lord Iesus Christ by whom we have received the Atonement The Pardon of our Sins Mat. 9.2 Son be of good chear thy Sins be forgiven thee Our Adoption or being taken into God's Family Heb. 12.5 Ye have forgotten the Exhortation that speaketh unto you as unto Sons It cannot be otherwise with those that have a Father in Heaven but they may have some Comfort if not in the Creature yet in God if not on Earth yet in Heaven Besides this there is the hope of Glory Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ. By whom also we have access by Faith into this Grace wherein we stand and rejoice in hope of the Glory of God Sin hath woven Calamity into our Lives and filled us with Troubles Griefs and Fears but God hath sent his Spirit not only a Sanctifier but Comforter into our Hearts to fill us with all Ioy and Peace in believing Rom. 15.13 Now shall God make all this Provision for our Comfort and we never the better Luke 24.38 Why are ye troubled and why do Thoughts arise in your Hearts Surely the comforting Work of the Spirit should not be interrupted by us It is our Sin if these Comforts be despised our Infelicity if they be not injoyed they being necessary for us for our Incouragement in the way of Holiness and to quicken our Praise and Thanksgiving and raise our Hearts in Love to God Vse Let us all take heed then of the Evil of a troubled and uncomfortable Spirit What shall we do to prevent it 1. Something is pre-required that a Man be upon good terms with God 1 Sam. 30.6 David encouraged himself in the Lord his God He was in a great distress at that time the City wherein he left his Family and the Families of his Followers was taken and burnt their Wives and Children carried away and all gone So that David and those that were with him lifted up their Voices and wept till they had no more power to weep and to make up the Calamity his Souldiers were ready to stone him In this desperate condition David incouraged himself in the Lord his God So Psal. 42.11 Why art thou cast down O my Soul Why art thou disquieted within me Hope thou in God for I shall yet praise him who is the Health of my Countenance and my God David speaketh this when he was deprived of Ordinances and his constant recourse to God's solemn Worship which was a sad Reflection to him yet he rebuketh himself for being utterly cast down or immoderately disturbed And why because he had some Supports in the midst of all this Sadness God is the Health of my Countenance and he did not despair but God would return in Mercy to him and he should find some way of escape because God was his God This is a stay to our drooping Souls that we be not too much dejected and disturbed that God is our loving Father when we are under his sharpest Chastisements If God be ours in Covenant with us Why should we be troubled If you have consented that God shall be your God your Portion and Saviour and Sanctifier there needeth no more for your Comfort Are you resolved of this 2. See that your Hearts be mortified to the World and fixed on Heavenly Things Whilst you have too great a value for Worldly Things your Hearts will be overwhelmed with Griefs and Cares and Troubles Our Affections increase our Afflictions Iob 1.22 In all this Job sinned not nor charged God foolishly
of Trial God hath his end in these things for humbling and exercising the good and hardning the wicked But in the day of Recompence then it shall be only ill with them that do Evil and well with them that do Good and the Retributions of his Justice shall be fully evidenced 3 dly The Person By that Man whom he hath ordained meaning thereby Christ. But why doth he call Christ Man rather than God 1. Partly with respect to the Gentiles Incapacity to apprehend the Mystery of the Trinity or the Incarnation of the Son of God and it concerneth us to dispense Truths as People are able to bear them as Christ taught ãâã ãâã ãâã ãâã ãâã as they were able to bear it Mark 4.33 Therefore Paul would not offend them by Doctrines which they could not yet understand You will say the Resurrection was as offensive Answ. That was ãâã ãâã ãâã ãâã ãâã one of the first Points of the Apostolical Catechism Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the Foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptism and of laying on of Hands and of the Resurrection of the dead and of eternal Iudgment So that the Apostle could not preach the very Rudiments of Christianity if he had not mentioned that 2. Christ is to discharge this Office in the visible Appearance of Man As the Judgment was to be visible so the Judg. The Judgment is not to be acted by the Father or the Spirit but by Christ in the Human Nature Therefore his coming is called an Appearance Tit. 2.13 Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Iesus Christ. And 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that day and not to me only but to all them that love his Appearance And when the Judgment is spoken of Christ is often designed by this Expression the Son of Man Mat. 24.30 They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory And Mat. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and then he shall reward every Man according to his Works He is the visible Actor in the Judgment sitting on a visible Throne that he may be seen and heard of all and the Godhead doth most gloriously manifest it self by the Perfections of his Human Nature 3. This Power is given to Christ as a Recompence of his Humiliation For therefore hath God highly exalted him and given him a Name above every Name That at the Name of Iesus every Knee shall bow of things in Heaven and things iâ Earth and things under the Earth Phil. 2.9 10. which is at the day of Judgment Rom. 14.10 11. We shall all stand before the Iudgment-seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me Then all Creatures in Heaven Earth and Hell are to own the Soveraign Power and Empire of the Crucified Saviour Some do it willingly as the elect Angels and Men others do it by constraint as the Reprobate and evil Angels when they are forced to stand before the Tribunal of Christ to receive their final Doom and Sentence This is the last Act of his Kingly Office and the Fruit and Consequent of his Humiliation Therefore this Christ spake of when he stood before the Tribunals of Men Mat. 26.64 Hereafter ye shall see the Son of Man sitting on the Right-hand of Power and coming in the Clouds of Heaven The despised Man who was before them as a Criminal in their repute summoneth them to answer before his Tribunal at that Day when his Shame shall be turned into Glory and the Scandal of his first Estate shall be fully taken off and those that despised him as Man shall be forced to acknowledge him as God Secondly The Subsequent Proof Whereof he hath given assurance to all Men in that he hath raised him from the Dead I hat is a sufficient Testimony to convince the whole World The Resurrection is a Certain Proof and Argument of the Dignity both of Christ's Person and Office It is an Attestation to his Person Rom. 1.4 Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead To his Office and Doctrine Iohn 5.27 28 29. And hath given him Authority to execute Iudgment also because he is the Son of Man Marvel not at this for the hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done well unto the Resurrection of Life and they have done evil unto the Resurrection of Damnation How doth this make Faith to all the World for that is the word ãâã ãâã ãâã ãâã ãâã Answ. God hath not given Faith to all Men but he hath given an Argument to all Men that is a ground of Faith from whence Faith may evidently conclude that Christ is our Judg for he hath raised him from the Dead Where is the force of this Demonstration Others were raised from the Dead as Lazarus and the like and yet they are not Judges of the World I answer Christ died in the repute of Men as a Malefactor but God justified him when he would not leave him under the Power of Death but raised him up and assumed him into Glory thereby visibly declaring unto the World that the Judgment passed upon him was not right but that he was indeed what he gave out himself to be the Son of God and the Judg of the World to whom Power is given over all Flesh to save or destroy them If he live with the Father in Glory and Majesty it will necessarily follow that he was not a Seducer but that Holy and Righteous One by whom God will execute his Judgment Secondly What Influence this hath upon Repentance 1. The very Day appointed inferreth a necessity of Change both of Heart and Life For how else shall we stand in the Judgment who have broken God's Laws and are obnoxious to his Wrath and Displeasure If we should never be called to an account for what we have been and done here in the World we might then freely indulge our selves in all fleshly Delights and do what we please But this is a Principle of Fear and Restraint that for all these things God will bring thee into the Judgment Eccles. 11.9 Rejoice O young Man in thy Youth and let thy Heart chear thee in the days of thy Youth and walk in the ways of thine Heart and in the sight of thine Eyes but know thou that for all these things God will bring thee into Iudgment None of us can hide or withdraw our selves from that great Tribunal before which we are to give an
saw that any thing was good he uttered and declared it and said it was good Gen. 1.4 God saw the Light that it was good He said it first of Light then of other Creatures God would be no Author nor Example of smothering the due praise of Good Actions That Man hath little Goodness in himself that will not own it in others Indeed we are forbidden to call good evil and evil good Isa. 5.20 as the World is usually guilty of this Misnomer none are good but those that flatter them in their Sins and none are evil but those that are zealous for God This preposterous Judgment is forbidden but it is no where forbidden to call good Good and to own the Graces of others that were enviously to defraud the Vertuous of their due Respect Secondly Positively How is it then true that no Man is good Ansâ Three ways No Man is of himself good nor perfectly good nor good comparing him with God 1. No Man is of himself Good but only by participation of God's Goodness As all the Stars derive their Light from the Sun so do we derive our poor weak Ray wherewith we shine from the Father of Lights Iam. 1.17 Every good Gift and every perfect Gift is from above and cometh down from the Father of Lights It is God that makes us to do good and receive good For he worketh all our works in us Isa. 26.12 and hath a greater share in the good that we do than we have our selves All the Tribute that we pay him we have it out of his own Exchequer for we have all and every part from God he giveth the Will the very first Motion and Inclination to any good and he giveth the Deed and the final accomplishment Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure Our good Works are more God's than ours we may say of them as Austin of his Illegitimate Child In âo nihil habuâ praeter peccatâm Lord I had nothing in this Child but my Sin So it is true of the Fruit of our Souls as well as of our Bodies nothing is ours but the deââct all the good is Gods yea as he sweetly saith in another place speaking of this very Case in his Comment upon the 137 th Psalm Opus tuum vide inâme Domine non meum nam meum si videris damnas me tuum si videris coronas me nam quecunque sunt opera mea abs te sunt ideo tua magis quam mea sunt Regard O Lord in me not my work but thine own if thou regardest my Work thou damnest me if thine own thou crownest me since whatsoever good I have I have it from thee and therefore it is rather thine than mine Well then no meer Man is good that is good of himself 2. No Man is Good that is absolutely and perfectly Good The perfection of Righteousness so as to do good without Sin is not to be found in any Man no not in the best Man upon Earth In Heaven indeed they are made perfect Heb. 12.23 To the Spirits of just men made perfect But here upon Earth there is not a just man that doth good and sins not Eccl. 7.20 but either at one time or other he will Sin or in the same action none doth Good and Sins not Noah Abraham Lot Moses David Peter they had all their naevos their Blots and Blemishes nay in all things in their best Actions there is somewhat faulty and defective Nehemiah where he doth appeal to God for the Remembrance of his great Works he desireth God to spare him according to the greatness of his Mercy Nehem. 13.22 And I commanded the Levites that they should cleanse themselves and that they should come and keep the Gates to sanctifie the Sabbath-day Remember me O my God! concerning this also and spare me according to the greatness of thy mercy And we read of Aarons bearing the Iniquity of the holy things Exod. 28.38 And in many things we offend all James 3.2 Some in all things and all in some things either by way of Omission or Commission This is true of Regenerate and Unregenerate 1. As to the Unregenerate When God looked upon his Creatures as they pass'd his hands he saw all was Good Gen. 1.31 But when he looked down from Heaven upon Men in their Natural Condition and as they had made themselves and defiled themselves so they were altogether become filthy and abominable and there is none that doth good no not one Psal. 13.3 And there is none righteous no not one Rom. 3.10 That is pleasing and acceptable with God it is true of them none is Good 2. As to the Regenerate none is Good that is wholly free from Sin Paul complains I know that in me that is in my Flesh dwells no good thing Rom. 7.18 And Christ saith to his own Disciples those who were the Children of God those to whom he makes a Promise of the Spirit Luke 11.13 If ye then being evil know how to give good gifts unto your Children c. even the Children of God are evil in this sence that is not perfectly Good In optimis non nihil est pessimi There is some Evil in the best 1. There is Evil in their Natures there are the Reliques and Remainders of much sinful Corruption the Flesh and Spirit like Hannah and Peninnah always vexing and thwarting one another Gal. 5.17 The Flesh lusteth against the Spirit and the Spirit against the Flesh. The most of the Sanctifying Grace which we have is the least part of that which we want and that we should have In the best Sin is like a wild Fig-tree cut off the Boughs and Branches yet still there will be some strings that will be sprouting out again or like the Leprosie in the House that could not be cured by scraping till it was pulled down to the ground There is a Tincture of the old Leaven which remains in the best Heart 2. There is Evil in their best Actions Isa. 64.6 But we are all as an unclean thing and all our Righteousnesses are as filthy Rags Not only our Sins but our Righteous Operations the productions of the Soul cannot exceed the force of our Principles and if there be a double Principle there must be a double Operation 3. There is new Evil which we contract by our Actions Iohn 17.10 He that is washed needeth not save to wash his Feet He that is purged from Sin and washed contracts new Soyl In bono itinero pulverem colligis saith Bernard In the good we do we contract filth as we gather new dust in our walking up and down So that none is perfectly throughly Good 3. No Man is Good in Comparison with God That goodness that we have in participation from him will appear no Goodness in Comparison with him If the Heavens themselves the purest part of the World are not clean in his sight how much more evil is
we have Now the Rent that God requires is that something should be given and distributed to the Uses of the Poor When the Children of Israel brought their first Fruits wherewith the Poor and Widdows were relieved they were to make their acknowledgment Deut. 26.9 10. The Lord hath brought us into this place and hath given us this Land even a Land that floweth with Milk and Honey And now behold I have brought the first fruits of the land which thou O Lord hast given So David 1 Chron. 29.12 13 14. Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thine hand it is to make great and to give strength unto all Now therefore O God we thank thee and praise thy glorious Name But who am I and what is my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee and ver 16. O Lord our God! all this store that we have prepared to build thee an house for thy holy Name cometh of thine hand and is all thine own Sure we received not all for our selves as the Stomach receiveth not meat for it self and the Liver receiveth not Blood for it self but to disperse it to the rest of the Body So we are but Stewards and Dispensers of what we have not Proprietors 2. God had pitty on the lost World Indigent Creatures have not so much need of temporal relief as we had of God's sending his Son Among all the Treasures of Heaven nothing is more excellent 2 Cor. 8.9 Ye know the Grace of our Lord Iesus Christ that though he was rich yet for our sakes he became poor that ye through his poverty might be rich They are a part of our Thank-offering Heb. 13.15 16. By him therefore let us offer the sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name But to do good and to communicate forget not for with such sacrifices God is well pleased When he had proved Christ to be a Sin-offering he tells us that there is a Thank-offering required of us what is that Praise and Thanksgiving is one and Alms is another these are things pleasing in the sight of God All this is spoken because there are so few true Christians in the World whatever feigned respects they pretend to Christ Alas many that have great Estates hundreds by the Year yet have not a Heart to be helpful to their poor Brethren and Neighbours but are very backward full of grudging and repining when they give any thing How many are there that are Liberal to their Lusts that can spend whole Farms and Lordships upon Gaming Drinking Riot Luxury Law-suits costly Apparel and bestow so little upon the poor Members of Christ Jesus Do these Men believe there will be a Day of Judgment and a Heaven and an Hell Oh rouse up your selves Give but give upon a right Principle it is not a Sin-offering but a Thank-offering and give not for self-esteem and to be well spoken of by Men Mark 6.1 Take heed that ye do not your Alms before Men to be seen of them but give in Obedience to God And for the Quantum how much you should give that is not defined but do not sow sparingly God trusts Love in the time of the Gospel therefore give not grudgingly Draw out thy Soul to thâ hungry 2 Cor. 9.7 Every man according as he purposeth in his heart so let him give not grudgingly nor of necessity for God loveth a chearful giver Life-Honey is best that which flows of its own accord so Myrrhe that sweats out of the Tree of its own accord that 's most precious O give readily to the poor that you may have the Lord's Blessing and Treasure in Heaven II. The Motive And thou shalt have Treasure in Heaven Thou shalt not part with thy Goods so much as change them for those that are incomparably better 1. There is a Reward for those that are faithful to the Laws of Christ and willing to lay out their Estates for him it is not cast away but well bestowed they sow their Seed here they shall have their Harvest hereafter The Poor cannot recompense thee and therefore God will Luk. 14.14 Thou shalt be blessed for they cannot recompense thee but thou shalt be recompensed at the Resurrection of the just A Cup of Cold Water is a small thing yet it shall not want its reward Matth. 10.42 And whosoever shall give to drink to one of these little ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his reward 2. This Reward is propounded to encourage us Christ not only instructs us by Commands but allures us by Promises There is a Dispute whether we may look to the Reward I say not only we maâ but we must The oftener we look to Heaven the better we shall forgoe present things 3. Our Reward in Heaven is call'd Treasure something that is not only answerable to what we quit for Christ but it far exceeds it it is called Eph. 1.18 The riches of the glory of his inheritance in the Saints We shall have true Riches instead of transitory which we cannot long keep and Eternal Riches that will ever last Our Treasure in Heaven is more precious and more certain Mat. 6.19 20. Lay not up for your selves Treasures upon Earth where moth and rust doth corrupt and where thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 4. This Reward is not only in this Life but in the Life to come The Worldling is rich in this World 1 Tim. 6.17 The Believer hath Treasure in Heaven Let Gentiles seek earthly things that have not a right to heavenly Bracelets of Copper glass Beads and little Bells and such like trifles are valued by rude Barbarians that are contemptible with us The use and valuation of earthly things in the World to come ceaseth it only holdeth on this side the Grave and therefore the great business of Christians should be to make over their Estates into Heaven that they might receive it by exchange there For thô the use of it ceaseth on the other side of the Grave yet we may have the Comfort of it for Everlasting SERMON VII ON MARK X. v. 21. And come take up the Cross and follow me SEcondly Having done with the particular Precept I come to the general Precept given to this young Man Come take up the Cross and follow me The Duty that is enjoyned is double the one an Help to the other and the one necessarily follows the other Take up the Cross and Follow me Whoever follows Christ must prepare his shoulders for the Cross for without taking up the Cross we shall never
with him by baptism unto death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life for if we have been planted together in the likeness of his death we shall be also in the likeâness of his Resurrection 2. In Baptism you were entred by others therefore in grown years you must enter your selves by your own Consent Disciples of Christ. There is a Personal Act required of all that come to Age that they may stand to the Covenant and own what their Parents promised for them As the Parents of the Blind-man said Iohn 9.21 He is of Age ask him he shall speak for himself You did by your Parents according to God's Institution Covenant to renounce the Pomps and Vanities of the World and accept of Christ but now you are of Age you must speak for your selves then every one must come with his own Hand and enter themselves into God's Muster-Roll Isa. 44.3 4 5. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thine Off-spring c. One shall say I am the Lords and another shall call himself by the Name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the Name of Israel As they grow up they shall engage themselves unto the Lord. Therefore Christianity is called a Confession and Jesus Christ is called the Apostle and High Priest of our Profession Heb. 3.1 and every Christian is a Confessor Rom. 10.9 If thou shalt confess with thy mouth one that must openly own Christ and personally profess his subjection to the Gospel of Christ 2 Cor. 9.13 They glorifie God for your professed subjection unto the Gospel of Christ. Our Renunciation of Christ's Enemies and Profession of our Faith and Resignation to God should be made with our own mouths when we are able 3. This Personal Consent must not only be Outwardly professed but the Heart must be Renewed and the bent of it set towards God For we have not only to do with men but with God therefore Rom. 6.13 Yield your selves unto God as those that are alive from the dead All this is spoken to shew the Vanity of those that say That there is no Conversion in the Church no Regeneration but by Baptism these are pernicious Errors that strike at the Root of Holiness As there is a Conversion from Paganism to Profession or Confession of the Name of Christ so there is a Conversion from Confession to Reality We are all bound to enter our selves as Christ's Disciples 2 Doct. They that enter themselves Disciples to Christ and give up themselves to him must follow him that is to say imitate his Example REASONS 1. In the General Because this is agreeable to the General Sence of Religion that is in the Hearts of all men Ea demum vera est Religio imitari quem colis This is true Religion to imitate what we worship otherwise men are not true to the Religion they do profess The Heathens were so bad because they were taught Iovem colere potius quà m Catonem to Worship Iupiter rather than Catâ So Christians are to be much better because it is Christ whom they worship therefore they are to be pure as he is pure 1 Ioh. 3.3 He that hath this hope in him purifyeth himself as he is pure A Man is not true to his Religion if he doth not prize that and follow after that which he conceits to be most excellent in his God To despise Holiness in Men and pretend to love it in God is gross Hypocrisie Reason will tell us that the first Cause should be the highest Rule that the Divine Essence and Being as it is the beginning of all Beings so it should be the Rule of all Perfections II. There are many Special Reasons why Christ should be propounded to us as our Pattern and Example whom we should follow and imitate 1. Because he is a Pattern of Holiness set up in our Nature It would discourage us to consider of the deep Ocean of the Deity rather we are taught to coast it in our Passage to Heaven by the Banks of Christ's Example He came down from God not only to restore us to God's Favour but to set us an Example 1 Pet. 2.21 Leaving us an Example that we should follow his steps The Life of Christ is a living Rule Religion exemplified a visible Commentary on God's Law The Angels obeyed God and we are referred to their Example in the Lord's Prayer Thy Will be done on Earth as it is done in Heaven but this could not be so encouraging as when it is done by one in our Nature 2. Because there are many advantages by this Pattern in our Nature As 1. Our Pattern is more compleat than if God had been our Pattern There are some Graces wherein we cannot be said to resemble God and therefore we must look for a Pattern elsewhere as Humility Faith Fear Hope Reverence Obedience none of these things are in God for he hath no Superior and these things imply Inferiority and Subjection There are some parts of Holiness which stand in a Conformity to God others which stand in a subjection to God such as Man oweth to God as his Superior which hath no resemblance to any thing in God's Nature for God is not subject to any But Knowledge Wisdom Justice Mercy Love Purity we have them in a lower degree some shadow of them Now in all these Christ is our Pattern Mat. 11.29 Learn of me for I am meek and lowly in heart in all things that have respect to Suffering and Subjection in Patience and Self-denyal Our Rule was perfect at first but not our Pattern 2. It is an engaging Pattern We are engaged by the Rule of our Obedience but much more by Christ's Example The Practice of Christ maketh every Duty lovely to us for the Disciple is not above his Lord. Masters many times to shame their Servants will take the work in hand which they grudge at Iohn 13.14 If I then your Lord and Master have washed your Feet ye ought also to wash one anothers feet Shall we forbear to follow such a Leader 3. It is an encouraging Pattern Partly as there is an efficacy in this Pattern as with the Gospel or Law of Christ there goeth along the Ministration of the Spirit so also with the Consideration of his Example It is not a bare Moral Inducement but it is accompanied with a real Influence of the Spirit Christ doth not only bless to us his Doctrine but his Example he hath purchased Grace that we may do as he hath done before us he hath divided his Spirit and shed it abroad among his Disciples Every Duty is sanctified by his subjection to it all his Paths drop fatness and the way to Heaven is made more easie because he hath walked in it
me ye might have peace in the World ye shall have tribulation but be of good cheer I have overcome the World 2 Cor. 1.5 For as the Sufferings of Christ abound in us so our consolation also aboundeth by Christ. Iacob when he slept and had an heap of Stones for his Pillow had then the Visions of God and usually when we are taken off from the Comforts of the World then we have the clearest manifestations of the Love of God Rom. 5.5 The Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us It is an Honour for us to suffer with Christ and for Christ Phil. 1.29 For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake And all this how bitter soever it be for the present will end well Acts 14.22 We must through many tribulations enter into the Kingdom of God After this howling Wilderness there will be a Canaan We have had our times of good and is it nothing to pass over so much of our time in Peace and Comfort Iob 2.10 Shall we receive good at the hands of God and shall we not receive evil 4 VSE If all that enter themselves Disciples of Christ must prepare for the Cross then are we indeed prepared for it You will think all this needeth not in times of Peace when Religion is under the Covert and Protection of the Laws and we are not called to the Afflictions of the Gospel yet certainly such questions as these are not to be entertained coldly and carelesly Have you prepared your shoulders for the Cross of Christ it is necessary to put it to you 1. Because of private Crosses which are incident to all such as Loss of Goods and Relations Pains of Body Sickness Reproach Contempt and the like There is none get out of the World without some Execises 1 Pet. 5.9 Knowing that the same afflictions are accomplished in your Brethren that are in the World Heb. 6.12 That ye be not slothful but followers of them who thro Faith and Patience inherit the Promises All the Heirs of Salvation have their Conflicts before they come to enjoy their Hopes The Earth is a middle place between Heaven and Hell and partaker of both it is only evil that is in Hell and only good that is in Heaven but here our State is mixed our Afflictions are tempered with some Comforts and our Comforts seasoned with some Afflictions Earth must be Earth and Heaven must be Heaven here we must expect our Tryals Iob 2.10 Shall we receive good at the hand of the Lord and shall we not receive evil therefore we need to be provided there is Good that need to be tryed and Bad that need to be purged out 2. Because we should be always ready to encounter the greatest difficulties Tho' we do not always lye under Tribulations and Persecutions yet we should be alwayes prepared Preparatione Animi as Ioseph prepar'd for the Years of Scarcity in the Years of Plenty The wise Virgins had not only Oyl in their Lamps but Oyl in their Vessels we should not only have Grace for present use but against future Temptations Now have you indeed this Preparation of Heart and because a Man may crack and vaunt it before the Temptation cometh let us consider who hath this Preparation of Heart so as chearfully willingly and patiently to bear the Cross and who hath it not 1. He that is not Strict and Holy in a time of Peace will not be chearful in a time of Trouble Acts 9.31 Then had the Churches rest c. and walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplied When we are not called to Passive Obedience and Suffering our active Obedience should be more chearfully performed Now where is it so Our Fathers suffered more willingly for Christ than we speak for him they were not ashamed to dye for a Crucifyed Jesus they endured the Fire better than we can a Frown or Scoff 2. He that is not mortified to the World but loveth a Flesh-pleasing Life is but ripening himself for Apostacy Iames 5.5 Ye adulterers and adulteresses know ye not that the friendship of the World is enmity with God whosoever therefore will be a Friend of the World is the Enemy of God A fond and delicate Person that hath a Value for Worldly Contentments will be grieved when he cometh to part with them He that is corrupted with Prosperity will be dejected with Adversity but no Man is prepared but he that is Crucifyed to the World by the Cross of Christ that liveth in a holy Weanedness in the midst of his present Enjoyments Gal. 6.14 But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the World is crucifyed to me and I unto the World 3. He that is not abounding in Charity and willing to part with Temporal things in a way of free distribution will be loth to part with them by constraint and by way of Sacrifice and voluntary Surrender to God when he calls for them I offer this because the Churches that were free from Persecution are still charged with the Duty of Charity and it is a general Precept Gal. 6.10 As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of Faith Because he that will not part with his Superfluities willingly to God will never part with his Substance and the main of his Estate with rejoycing when it is made a Prey to the Violence of Men. It is irrational to think that he that grudgeth at a Command that requires him to part only with a little of his Temporal Conveniencies will not storm at the Violence when all is taken away Iames 5.1 Go to now ye rich Men weep and howl for your miseries that shall come upon you There are their howling times when that Wealth which they sat abrood upon is taken away in an instant 4. He that cannot digest lighter Afflictions how will he bear greater Ier. 12.5 If thou hast run with the Foot-men and they have wearied thee then how canst thou contend with Horses and if in the land of peace wherein thou trustedst they wearied thee then how wilt thou do in the swelling of Iordan The Prophet was all in a Pet because the Men of his Town and Neighbourhood had conspired against him and were very troublesome to him God tells him If thou canst not bear this how wilt thou do when thou art exposed to greater Tryals There are private Persecutions therefore Father and Mother are put into the Catalogue of things to be renounced by us when we take to Christ Luke 14.26 If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple If a Frown and Disgrace and loss
of present things Micah 2.2 Covet fields and take them by violence and houses and take them away so they oppress a man and his house even a man and his heritage First they covet and then they will stop at nothing but break out into all that is unseemly Let Iudas but inchant his thoughts with the pleasure of a supposed Gain that he can make of his Master and he will soon come with a Quiâ dabitis What will you give me Gehazai let him but affect a Reward and he will disâonour God and lay a stumbling block in the way of a new and Noble Convert Let Achan's Heart be tickled and pleased a little with the sight of it and he will be purloyning the wedge of Gold and Babylonish Garment Let Baalam hear of Gold and Silver and he will curse Israel against his Conscience and venture tho' there be an Angel in the way to stop him Ahab will consent to Naboth's Blood when his Vineyard is in the chase Ananias and Saphira will keep back part of what was dedicated to God if they look upon what they part withall Simon Magus will deny Religion and return to his old Sorceries that he may be some great one among the People So that there is no Sin so foul but the Love of the World will make it plausible and reconcile it to the thoughts of Men. 2. It incapacitateth us and makes us uncapable of doing Service to God in our General and Particular Calling 1. In our General Calling 1. It destroys the Principle of Obedience which is the Love of God 1 Iohn 2.15 If any Man love the World the love of the Father is not in him The great Principle which sways and enclines the Heart to do the Will of God is Love now the Love of the World and the Love of God are contrary and inconsistent Love any thing besides Christ and you will soon love it above Christ Why Because the Love of God is a Stranger and Forreigner the Love of the World is a Native 2. It is contrary to the Matter of our Obedience The Commands of God and the Commands of Mammon are contrary Mat. 6.24 No man can serve two Masters for either he will hate the one and love the other or he will hold to the one and despise the other Ye cannot serve God and Mammon God saith Pity the Afflicted relieve the miserable venture all for a good Conscience seek Heaven in the first place with your most ardent Affection with your most earnest Diligence But now Mammon saith Be sparing of your Substance follow the World as hard you can stick at nothing Lye Steal comply with the Lusts of Men and then you shall be rich Well now he that is ruled by Mammon whose Eyes the God of this World hath blinded that is enchanted with the Love of worldly Goods he can never serve God he loves Wealth above all he trusts it above all he serves it more than God himself thô his Tongue dare not say Earth is better than Heaven and that the things of this Life are better than everlasting Blessedness and therefore they shall have more of his Heart and care yet his Life says it he can part with God for the Matters of this World In short it unfits us not only for one Duty but for all Duties required of us God's Laws are for Respects to God Neighbour and Self This inordinate Love of the World denies what is due to God what is necessary for our Neighbour and what is comfortable for Our selves A Man that loves the World is unthankful to God unmerciful to his Neighbour and cruel to himself 3. It slights the Encouragements of Obedience which are the Rewards of God As it weakeneth all our future Hopes and depresseth our Heart from looking after Spiritual and heavenly things They despise their Birth-right Heb. 12.16 and when they are invited to the Wedding Matth. 22. they preferr their Farm Oxen and Merchandize before the rich Feast of Grace which God invites us to 2. He that loves the World will break with God in the Duties of his particular Calling for the World's sake What manner of Men ought Magistrates to be Exod. 18.21 Such as fear God men of truth hating Covetousness not only not covetous but hating Covetousness for let this once possess his Heart it will make him base and act unworthily nay for a piece of Bread will that Man transgress Then for a Minister what a poor meal-mouthed Creature will it make him One Qualification of a Minister is 1 Tim. 3.3 Not to be greedy of filthy lucre If his Heart be set upon that it makes him sordid low-spirited flattering and dawbing to curry Favour with Men more intent upon his Gain and Profit than the saving of Souls See the work of a Minister 1 Pet. 5.2 Feed the flock of God that is among you taking the oversight thereof not for filthy lucre but of a ready mind What a low flat Ministry will that be that is inspired with no other aim but Outward Profit If that be their Inducement to undertake and their prime Encouragement to discharge the Work of their Calling how soon will they strain themselves to please men especially Great ones and writhe themselves into all postures to sooth the Humours and Lusts of others as Balaam 2 Pet. 2.15 Who loved the wages of unrighteousness and therefore would fain curse the People whom God blessed This base powerful imperious Lust will draw men to very base and unworthy Actions Saith God Ezek. 13.19 Will ye pollute me among my people for handfulls of barley and pieces of bread to slay the souls that should not dye and to save the souls of people alive that should not live by your lying to my people that hear your lies That is to say what will you declaim against the Good and harden the Evil in their Evil and comply with the fashions of the World thus to humour Men So if a Man be a Master of a Family Prov. 15.27 He that is greedy of gain troubleth his own house VVhat a burden and trouble will he be to his Servants and all about him In short It 's Love of the VVorld that makes one an oppressing Landlord another a false Tradesman and an ill Neighbour that makes him study Iniquity of Traffick Ezek. 28.5 By thy great wisdom and by thy Traffick hast thou encreased thy riches So that it is the Pest and Bane of Humane Societies 3. It hinders the Receiving of Good and those Means of Reformation that should make us better A Man that is under the power of worldly Lusts is prejudiced against whatever shall be spoken for God and for the Concernments of another World Luke 16.14 The Pharisees also who were Covetous heard all these things and derided him If the word stir us a little and Men begin to have some Anxious thoughts about Eternal Life these Thorns which are the Cares of this World will choak the good Seed and
mixtures of Infirmity I cannot say there was nothing of Murmuring and Dislike the muttering or saying this among themselves seems to inferr it they durst not make Christ conscious to the Question for it is in the Text They said among themselves that is they muttered privately and so it argues there was something of dislike 3. This weakness was not to a prevalent Degree so as to make them take offence and depart from Christ as we find others did upon the like Occasion when Christ had preached something strict and contrary to their Humour Iohn 6.60 61. Many of the Disciples when they heard this said This is a hard saying who can hear it When Iesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you VVhat and if you shall see the Son of Man ascend up where he was before c. And from that time many of his Disciples went back and walked no more with him Ver. 66. Now these thô they were astonished at the strangeness of the Doctrine of Christ yet they did not reject or refuse the belief of it There was more of anxious Solicitude but somewhat of muttering VVho then can be saved Doct. VVhen the Difficulties of Salvation are sufficiently understood and laid forth we shall wonder that any are or can be Saved I shall prove 1. That it is a Difficult thing to be Saved 2. Wherein the Difficulty of Salvation doth lye 3. Shew how this ought to be seriously minded and regarded by us that it is such a difficult thing to go to Heaven I. That it is a Difficult thing to be Saved Christ sheweth that Matth. 7.14 Strait is the Gate and narrow is the way that leadeth unto Life and few there be that find it The way to Heaven is somewhat like that which is described 1 Sam. 14.4 And between the passages by which ãâã sought to go over unto the Philistines Garrison there was a sharp rock on the one side and a sharp rock on the other side So is our way to Heaven a strait Way between Rock and Rock here is the Rock of vain Presumption and there the Rock of Despairing Fears Indeed the Text tells us of two things the Gate strait the way narrow The Gate is strait the Entrance into Religion hard there must be Repentance and bewaâing our former Sins the working up the Heart to a fixed Resolution against Sin and a serious dedicating our selves to God O how hard is it to pass thrô this Gate And then there 's a narrow Way full of Difficulties to Corrupt Nature our Lâsts are impatient of any restraint and we are loth entirely to give up our selves to do and suffer God's Will So Matth. 11.12 The Kingdom of Heaven suffereth violence and the violent take it by force It is no wonder that Earthly Kingdoms are surprized by Violence but it is strange that the Kingdom of Heaven should suffer Violence how shall we understand this Violeâce doth not signifie unlawful Attempts but earnest Diligence It is not an Injurious Violence such as snatches at Earthly Crowns but the Industrious Violence a Resolution to break through all Impediments and take no Nay no Discouragements can much abate our Edge and take us off from our pursuit of the Heavenly Kingdom So 1 Pet. 4.18 A Righteous Man is scarcely saved ãâã ãâã ãâã ãâã ãâã with much ado he gets to shore he makes a hard shift to get to Heaven This is enough to intimate the General Truth that there is difficulty to get to Heaven II. Wherein lyes the Difficulty of Salvation The Reason of doubting is this Because God's Terms upon which Heaven is offered are gentle and sweet Mat. 11.30 My Yoke is easie and my Burden is light The Law which God hath given us is Holy Just and Good becoming a God to give and a Creature to receive Rom. 7.17 The Law is holy and the Commandment is holy and just and good A Law such as a Man would choose if he were at Liberty and at his own Option and Choice Therefore how is it so difficult especially since there is so much strength given habitual strength Eph. 2.10 We are his workmanship created in Christ Iesus unto good works We are fitted by his Grace and there is so much Actual strength I can do all things thorough Christ which strengtheneth me Phil. 4.13 God is no Pharaoh to require Brick where he gives no Straw And therefore since the way is so Good his Yoke so easie and there is so much Strength given and since the Encouragements are so many both from the Work and from the Wages From the Work it self Her ways are ways of pleasantness and all her paths are peace Prov. 3.7 There is a great deal of Peace Comfort and sweetness in walking with God as those that travelled to Sion Passing thrô the valley of Baca make it a well the rain also filâeth the pools Psal. 84.6 So they meet with many comfortable refreshings in a Course of Godliness And then for the Wages God is a Rewarder of them that diligently seek him Heb. 11.6 Well then to sum up all these things concurr Since the Way is plain the Helps many the Promises full and sure why is it so difficult to go to Heaven I Answer The fault is not in God but in our own selves in our own Hearts in our addictedness to Temporal Satisfactions And therefore when God calls us off from the Interests and Concernments of the present World wholly to look after the Interests and Concernments of the World to come the disposition of our Flesh or Carnal Nature and the Course of God's Institutions will not suit And this must needs be a very great Difficulty not easily removed Because 1. It is Natural to us 2. It is encreased by Custom 3. Iâ hath a powerful Efficacy upon us to hinder us from walking in the ways of God that are so sweet and pleasant 1. This is Natural to us to be led by Sence or to be addicted to present things There are three sorts of Beings in the World Angels that are pure Spirits without Flesh these were made for Heaven and not Earth There are Bruit-Creatures that are Flesh without Immortal Souls these were made for Earth and not Heaven And there is Man a middle Nature between both these that hath a fleshly Substance and an Immortal Soul made partly for Heaven and partly for Earth as partaking of both he hath a Body that was made out of the Dust and so fitted to live in this World and he hath a Soul that came down from the Superiour World and must return thither again Now these two things must be regarded according to the Dignity of the parts of which Man consisteâh his Earthly part and his Heavenly part The Soul being the better part the Perfection and Happiness of it should chiefly be looked after the Good of the Soul is the Enjoyment of the ever blessed God this should be our main
Work and Business and the good of the Body should be looked after in an inferiour and subordinate manner The good of the Body is Meat Drink Wealth Honour these things are to be look'd after in our passage to Heaven The Good of the Soul is the Chief Good and so should be looked after as our Great End and Scope and the Good of the Body minded only as a Means Man was made for Earth in his passage and way to Heaven but his Home and Happiness is in Heaven where he is to enjoy the Blessed God among his holy Angels and those Blessed Creatures that dwell above in the Region of Spirits This was the End for which Man was Created and while Man continued Innocent he had a Heart enclined and disposed towards God as his chiefest Good he sought the Good of his Soul and was to Love him and Fear him and Serve him and Depend upon Him as the Fountain of his Happiness But by the Fall Man was drawn off from God to the Creature to seek his happiness there They have forsaken the Fountain of living waters and hewed them out Câsterns broken Cisterns that can hold no water Jer. 2.13 Not only Adam in his own Person but all his Posterity are turned from God to the Creature Now Man in his pure Naturals is enclined to the Creature which conduceth to the Satisfaction of the Earthly part and not to God wherein the happiness of his Soul lyes This will be evident to you if you consider that thô the Soul be Created by God yet it is Created destitute of Grace or Original Righteousness and being destitute of the Image of God or Original Righteousness it doth only accommodate it self to the Interests of the Body and seek the happiness of the Body For where there is not a Principle to carry us higher it can only close with things present and known such as are the pleasures of the Body and the Interests of the Bodily Life and so forgets God and what concerns the Enjoyment of him And so it is said Rom. 8.5 They that are after the flesh do mind or favour the things of the flesh and they that are after the Spirit the things of the Spirit Therefore take Man in his pure Naturals as destitute of Grace his Soul forgets it's Divine Original and so conforms it self to the Body and only seeks it's Welfare and Happiness and thence proceeds all our mindlesness of God and averseness to him our unruly and inordinate Appetites of Temporal things and the Confusion Weakness and Disorder that is seen in the Life of Man and all his Operations and Faculties Hence comes that dullness and slowness that is in his Understanding to conceive of Spiritual things his acuteness in Back and Belly Concernments He that lacketh these things is blind and cannot see afar off 2 Pet. 1.9 He is sharp-sighted in all things that concern the present World but cannot see things to come and until the Lord make a gracious Change upon him he sees nothing of the worth of Salvation or of a need of Christ and making any serious preparation for Eternity Hence comes that averseness of Will to what is truly Good that he cannot endure to hear of it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be And while the Soul is so it hath such a bent and proneness to that which is evil or what concerns our Interest in the World Hence it is that our Memories are so frail and slippery as to that which is good and so tenacious of that which is evil Good things easily slip from us as clear water thro' a Grate but Evil things as slime and mud stick with us Hence comes his Affections to be like Tinder to take Fire at the spark of every Temptation the Affections are awakened and stirred presently but in Holy things they are like Fire in wet Wood that needs much blowing and much Excitation Hence it is that in the Course of our Lives we take up with the Interests of the present World and make no provision for a better Life We are lovers of pleasures more than lovers of God 2 Tim. 3.4 and forsake God for the present World 1 Tim. 4.10 Demas hath forsaken us having loved the present world Well then by a Natural Constitution we are utterly at a Loss the Soul being destitute of a Principle that should carry it to look after Spiritual things as it 's great Scope and Interest it âholly purveys and caâers for Bodily Pleasures and the Honours and Profits of the present Life Herâ lyeth the great Difficulty in the way of Salvation 2. This Addictedness to present things is encreased by our Converse in the World So that besides Natural Inclination there is inveterate Custom whereby this Inclination to Carnal Satisfactions such as Riches Pleasures Easâ Safety and Sensual Delights is strengthened and deeply engraved in us The first Years of a Man's Life are meerly governed by Sense and the Pleasures of the Flesh are born and bred up with us by which means we come to be stiff and settled in a Carnal Frame Custom is another Nature and therefore the more we are accustomed to delight in any Course of Life we are weaned from it with the greater difficulty Ier. 13.23 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil Every Act disposeth the Soul to the Habit and after the Habit or Custom is produced every new deliberate Act adds a stiffness of bent or sway unto the Faculty wherein the Custom is seated So that by degrees we grow into an Obstinacy and strength of Will in a Carnal Course which is called hardness of Heart or a Heart of stone in Scripture A Man is ensnared by his Customs whatever they be for an Addictedness in the General to Carnal Satisfactions brings a Slavery upon us So if Men be addicted to this or that Carnal Satisfaction it brings Slavery upon them as a Man that is given to Wine Tit. 2.3 Not given to much wine The word in the Original is ãâã ãâã ãâã ãâã ãâã ensnared by Wine or a Man that is given to Women 2 Pet. 2.14 Having eyes full of Adultery and that cannot cease from Sin Men by the Tyranny of Custom become so Impotent to resist their Lusts that the satisfaction thereof becomes their very Element out of which they cannot live It is their Eden and their Heaven their very Paradice tho' at length indeed they find it to be their Hell And of all evil Customs Covetousness or Worldliness is most dangerous because it is of more Credit and of less Infamy in the World and besides it doth multiply it's Acts most and works uncessantly And therefore we read of Hearts exercised with covetous practices 2 Pet. 2.14 Their Hearts are always running on the unworthy things of this present World Now while
accomplished either for the multitude of Objects or degree of Grace As when Cornelius was gained to the Faith as the First-fruits of the Gentiles Acts 11.18 When they heard these things they held their peace and glorified God saying then hath God also unto the Gentiles granted Repentance unto life And Verse 21. The hand of the Lord was with them and a great number believed and turned unto the Lord And Verse 23. Barnabas was glad when he had seen the Grace of God and exhorted them all that with purpose of heart they would cleave unto the Lord. 2. When there are special Circumstances as if we have been instrumental to do them good and God hath blessed our Word or Converse or Example 1 Thes. 2.19 20. For what is our Hope or Ioy or Crown of rejoycing are not even ye in the presence of our Lord Iesus Christ at his coming for ye are our glory and joy Or if we have prayed for any thing for others whatever we have prayed for must be thankfully acknowledged when brought to pass 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf And 3d. Epist. Ioh. 4. I have no greater joy than to hear that my children walk in the truth 4 Doct. That in Thanksgiving for Spiritual Benefits whether to our Selves or Others the Encrease of Grace must be acknowledged as well as the Beginnings of it The Degree is from God He that beginneth perfecteth Phil. 1.6 He that hath begun a good work will perfect it to the day of Christ. The whole Progress of the Work from the first step to the last is all from God not from the Power of our own Free-will or the Srength of our Resolutions or the Stability of our Gracious Habits For the First That it is not from the Power of our own Free-will is plain from Ioh. 6.44 No man can come to me except the Father which hath sent me draw him And then for the Second That it is not from the Strength of our Resolutions Psal. 73.2 As for me my feet were almost gone my steps had well-nigh slipt And for the Third That it is not from the Stability of Gracious Habits see Rev. 3.2 Be watchful and strengthen the things which remain and are ready to die for I have not found thy works perfect before God And 1 Pet. 5.10 The God of all Grace who hath called us unto his Eternal Glory by Iesus Christ after that you have suffered a while make you perfect establish strengthen settle you He that beginneth the Work of Grace in us doth still carry it on to perfection he doth establish what is attained and increase our spiritual strength for all Difficulties and Duties so Luk. 17.5 The Apostles said unto the Lord Increase our Faith VSE Take Notice of God's Favour in the addition of every new degree of Grace because the change is more remarkable we may ascribe our first Conversion to God but we must also our after-growth We are still under the Love and Care of Christ Though we are passed from Death to Life yet not from Earth to Heaven You are in continual need of Christ for Direction Intercession Pardon farther Sanctification Support Comfort and Peace therefore take Notice of every degree if there be greater Fervour if more delightful Exercise if more Ability and Strength to overcome Opposition let God have the Glory of all He many times Chastiseth our Pride and Unthankfulness with Lapses or Decayes if we do not acknowledge him as Peter and David what grievous Lapses had they SERMON II ON 2 THESS I. v. 3. We are bound to thank God always for you Brethren as it is meet because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth IN these Words we have Observed 1. An Affectionate Form of Thanksgiving 2. The Matter of it For the first It is a blessed thing when Complaints are turned into Thanksgivings both for our selves and others For our selves We should not be always Craving and always Complaining Gratulation should find a place in our Addresses to God as well as Acknowledgments of Sin and Supplications for Grace Col. 4.2 Continue in Prayer and watch in the same with Thanksgiving So for others we should rather take Notice of their Excellencies than of their Blemishes We give occasion to others to suspect us to have a rough imperious spirit to be always finding fault never acknowledging the Grace they have received or the good they have done This was far from Paul's Temper who was ever ready to acknowledge any thing of Christ wherever he found it especially where Grace was discovered with eminency as in these Thessalonians therefore he saith We are bound to thank God always for you Brethren as it is meet Whence we Observed four Doctrines I am now to speak of the Matter of this Thanksgiving Because that your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth Where Observe these six things 1. That it is a Comfort that our Inward Man is in a good State however it be with us as to our outward Condition before the World These Thessalonians were poor and afflicted we read in the first Epistle They received the Gospel in much affliction 1 Thes. 1.6 And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations and the following words tend wholly to Comfort them under their sore Troubles Yet their Condition before God was thriving and prosperous and matter of Thanksgiving rather than Lamentation So 2 Cor. 4.16 For this Cause we faint not saith the Apostle but though our outward Man perish yet the inward Man is renewed day by day We should count this World's Goods well exchanged if the want or loss of them be recompensed to us by the increase of spiritual Graces and be glad if it go well with our Souls though our Bodily Interests be infringed If God by an a king Head will give us a better Heart by a sickly Body an healthy Soul as he did to Gaius 3 Epist. Ioh. 2. Ver. by lessening us in the World or reducing us to streights make us Rich in Faith James 2.5 By Troubles and Oppositions excite us to a more lively exercise of Grace We should not barely submit to such a Dispensation but give Thanks The Children of God are always set forth to be of this Temper Psal. 119.71 It is good for me that I have been afflicted that I might learn thy Statutes 2 Cor. 12.9 10. I will rather glory in my infirmities that the power of Christ may rest upon me therefore I take pleasure in infirmities in reproaches in necessities in persecution in distresses for Christ's sake for when I am weak then am I strong If the Afflictions and Troubles of the World may do us good and
do not lose what you have wrought Isaac digged Wells and the Philistines dammed them up so when the Soul hath digged a Well of Salvation Satan will seek to damm it up therefore be watchful SERMON VI. GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Secondly I Come now to the particular Objects of Meditation First I begin with that which is the Chief End of Man a necessary Work that you may come to your selves Luke 15.17 ãâã ãâã ãâã ãâã ãâã when he came to himself he said how many hired servants of my Fathers have bread enough and to spare and I perish with hunger That is when he began to consider of his Condition it put better thoughts into him Therefore that we may come to our selves it is good to consider the End why we were Created and the Errand upon which God sent us into the World to reason thus with our selves Why was I sent into the World Why do I live here to get an Estate or to get into Christ To wallow in Pleasures or to Exercise my self in Communion with God To heap up perishing things together or to make my Everlasting State more sure When the End is rightly stated Men know their Work and so live up to the purposes of their Creation But alass Many know other things but are ignorant of themselves and so pass on carelesly to their own Ruine like him that gazed on the Stars and fell into a deep Pit their Eyes are upon the ends of the Earth but they do not consider their Souls Others for want of considering the end of their Lives are so far from living as Christians that they scarce live as Men but either as Beasts or as Devils Delight in the Pleasures of the World transformeth a Man into a Beast it is their happyness to enjoy Pleasures without remorse and to gratifie the Body and delight in Sin transformeth a Man into a Devil Worldly Pleasures are not Bread and Sinful Pleasures are Poyson You that are allured by the Pleasures of the World which are lawful in themselves you lay out your Money for that which is not Bread and you to whom it is Meat to do Evil you feed upon that which is Rank Poyson the World cannot satisfie and Sin will surely destroy Thus Men beguile themselves and do not consider of the end of their Lives till their Lives be ended and then they make their moan Usually when Men lye a dying then they cry out of this World how it hath deceived them And how little they have fulfilled the end of their Creation Partly because then Conscience is awake and puts off all Disguises and partly because present things are apt to work upon us and when the Everlasting Estate is at hand the Soul is troubled that it did no more think of it Oh consider It is better to be prepared than to be surprized Think not only of your Last End but of your Chief End what should be the great aim of your Lives even before Death comes All Religion lyes in this in fixing the aim of your Life all the difference between Men and Men is in their Chief Good and Utmost End In the managing of this Meditation I shall pursue it in this Method not that I prescribe to you but that I may set some bounds to my own Discourse however I shall use such a Method as is most facile and obvious not exceeding the Capacity and Reach of the meanest The Work of such a Meditation may be divided into three parts 1. The Considering Work 2. The Plotting and Contriving Work 3. The Arguing Work First In the Considering Work you may propound these or such like things to your thoughts 1. Man was made for some End All God's Works are referred to the Service and Use of his Glory Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of wrath God being a wise Agent must have an End now God could have no other End but himself and his own Glory for the End must be more worthy than the Means something better and above all created things And if God made all things for himself then Man who was the visible Master-piece of the Creation the lesser World the Compendium and Summ of all Gods other Works So the Apostle Rom. 11.36 For of him and through him and to him are all things All things are of him as a Creator through him as a Preserver and to him or to his Glory from him as the first Cause to him as the last End Certainly God did not make such a glorious Creature as Man for any low use The whole Creation was for Mans Use and Man was for God's Glory Psalm 8.3 4. When I consider the heavens the works of thy fingers the moon and the stars that thou hast ordained what is man that thou art mindful of him and the Son of Man that thou visitest him He was God's Deputy and Vicegerent created to enjoy the Comfort of other Creatures and to exercise Dominion over them the whole World is his Palace arched with Heaven and floored with Earth But still that he might be faithful to his Maker and do his Homage to God and give him the Rent and Tribute of his Glory and Praise And therefore if the Heavens do declare the Glory of God and the creeping things and all Beasts in their Rank and Place much more should Man who was furnished with Higher Priviledges and with an Higher Capacity we have faculties that are especially suited to this purpose therefore it is said 1 Iohn 5.26 He hath given us an understanding that we may know him that is true Certainly God never made such a Glorious Creature for Wealth or Pleasures but for an higher Use and Purpose even for himself If you do but look upon his Mind and Understanding you will find it to be a wrong and debasement to take it off from a Spiritual Use and put it to a Carnal 2. This End is the injoying and glorifying of God To enjoy God is Mans happyness and to glorifie God is Mans work by glorifying God he comes to enjoy him and he enjoyeth him that he may glorifie him Herein he differeth from other Creatures they were made only to glorifie him not to enjoy him but Man to glorifie him and enjoy him too 1. He was made to enjoy him for that is his happyness Domine Fecisti nos propter te irrequietum est cor nostrum donec perveniat ad te The Soul is made up of unlimited and restless desires there are such cranneys and chinks in the Soul that cannot be filled up but by the enjoyment of God we were made for him and we are not quiet till we do enjoy him Nature will teach us to groap after an Eternal good as the Sodomites did after Lots Wife in the Dark Acts 17.28 That they should seek the Lord if haply they might feel after him and find him
why will you match your Souls that are of an Heavenly Original to these base outward things 4. All these things which we think increase our Happyness do but add to our Trouble both to our Outward Inward and Eternal Trouble 1. Many times to our Outward Trouble The greater Gates do but open to the greater Cares and the more any are endowed with any Excellency in the World they have proportionable Sorrow and Incumbrances Moral Wisdom is the best of all Outward Enjoyments yet that encreaseth our Portion of Sorrow Eccles. 1.18 For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Many have observed that never was a Man eminent for any outward endowment but the Joy of it was abated with an answerable proportion of Sorrow and Trouble and their encumbrances have been every way suitable to their Comforts Those that have been most famous for outward Qualities have come to some dismal End as Sampson for Strength Saul for Stature Absalom for Beauty Achitophel for Council and Parts Asahel for Swiftness Alexander for Warlike ârowess Nabal for Riches and God hath made it good by many Experiences in our times the Wheel of Providence hath rolled upon them and they have come to some sad End So for Witt and Parts Wit has been many a Mans Ruine Isa. 47.10 Thy wisdom and thy knowledge hath perverted thee Many are undone by their own Wisdom and Knowledge and the greatness of their parts and came to sad Accidents 2. For inward Troubles As Children catch at painted Butter-flies and when they have taken them their gawdy Wings melt away in their fingers and there remaineth nothing but an ugly Worm so we catch at those things which perish in the using but the Worm of Conscience remaineth Many times outward Blessings are salted with a Curse we never have outward things as a Blessing till we have an higher Interest in them Psalm 127.2 So he giveth his beloved sleep Those that have an Interest in God can rest quietly in the bosom of Providence and outward Comforts are given as a Blessing when they are additionals and appendices to the Covenant of Grace Matth. 6.33 Seek ye first the kingdom of God and his righteousness and all these things shall be added unto you God doth not say seek the World and Heaven shall be added to you but seek Heaven and the World shall be added For by seeking of Heavenly things first you drive on two Trades at once for Earth and Heaven But when Men cumber themselves with the World there is a snare upon the Conscience and they cannot enjoy the comfort of their Condition It will add to your inward Trouble when God is neglected and the World sought 3. For Eternal Trouble These things are Temporal and we hazard the loss of Eternal things for them We never leave God but with disadvantage to our selves Ionah 2.8 They that observe lying vanities forsake their own mercy whenever you go off from God for a Fleeting Shadow you loose an Eternal Joy The Comfort of the World is but for a time but our Punishment is for ever Ea quae ad usum diuturna esse non possunt ad supplicium diuturna sunt why should we look after those things that we cannot use for ever and so wound and destroy our Souls for ever An immoderate seeking after Temporal things will be our Eternal Ruine Oh that Men would be wise not to run so great a hazard for so small a pleasure Riches are uncertain but the Love of them brings a sure Damnation Phil. 2.19 Whose end is destruction who mind earthly things Oh say then shall I overturn the quietness of my Life Shall I wound my Conscience Shall I contract guilt and terrour for the time to come for that which will perish in the using and is uncertain in the Enjoyment Let us leave things that perish to Men that perish Shall I adventure my Soul upon so vain a pursuit Shall I lose Eternal Glory for a little Vain Glory Shall I make my Children or Kindred Rich and be poor to all Eternity Shall I bereave my Soul of all my hopes and of those Eternal Joyes which God hath provided for them that love him for a possession that is so uncertain and so ensnaring 2. You should deal with your Hearts by apt Similitudes The word will afford you with several who would dwell in a Ditch that may have a goodly House in a City Who would leave Treasures and feed of Husks Who would refuse a pleasant Bride for a Company of nasty Harlots Or who would sit on the Stairs when he is called up to sit on the Throne I may enjoy God in Christ and shall I think it my happyness to enjoy the World 3. By Comparisons Compare the World with Heaven here you have the fuller Wealth and but a foretast of Heaven but the Grapes of Heaven are better than the Vintage of the World and these present Enjoyments are sweeter and more sure than all Honours and Riches in the World These things are gotten with care kept with Fear and lost with grief Reason thus with your selves what are these Pleasures to the Joyes of the Spirit These gratifie the Body the Beast and are so disproportionable to reason it self that when we have sucked out the quintessence of all Earthly Delights they cannot yield a perfect contentment Therefore Solomon saith Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heavyness We see that laughter by too much extension and dilatation of the Spirits causeth an aking in the sides in the outward Expressions of Jollity God would shew how painful it is you will find carnal delights alwaies go away and leave some sad Impressions God's worst is better than the Worlds best the groans of the Spirit are better than the Joyes of the World The groads of the World never go away but they leave a Contentment and drop some sweetness but the Joyes of the World never go away but Clouds of Sorrow are left behind God's Children rejoyce in the midst of their Mourning and a Glory hath risen upon their Spirits even when they seem to be disconsolate in the Eyes of the World 4. By Colloquies with God Either by way of Complaint that thou hast sinned and been ungrateful to God Psalm 73.22 So foolish was I and ignorant I was as a beast before thee Lord This hath been my brutishness to chose outward Pleasure before Communion with God and to prefer the Contentments of the World before the delights of thy presence Go and humble your selves and say Lord I have traded with vanity and vexed my self in unprofitable pursuits I have lived so long in the World and have scarce minded the end wherefore I was sent into the VVorld as if I was put into the VVorld only as Leviathan in the Sea to take my fill of Pleasure and bathe my Soul in Carnal Delights Or else by way of Thanksgiving if the
God converted Firmius Omnipotency needeth no outward advantage So in Publick Deliverances Gods Instruments are usually despicable a Straw is as good as a Spear in the hands of Omnipotence Most of the Iudges that rescued Israel were taken from the Plough and Sheepfold So for Judgments God by weak means punishes Sinners Egypt was plagued with Flies and Lice they were strong to execute Gods Word 3. By working with contrary means Christ used Clay and Spittle that one would think should put out the Eyes to restore sight to the blind Man Ioseph was first made a Slave and then a Favourite his Brethren first sell him and then worship him he is cast into the Dungeon to be preferred to Court There are strange Contrivances and Contrarieties in Providence the way seemeth contrary to the Aim and the Means disproportionable to the End When we see great Confusions in the World we wonder how this should tend to oGds Glory and the Churches good and are apt to say as Ioshua chap. 7.9 What wilt thou do unto thy great name And as the Prophet Amos 7.2 By whom shall Iacob arise for he is small We wonder how God means to save when Babylon destroyeth and how Confusion and Mischief can end in Order and Beauty But Gods knows the sufficiency of his own Power and is able to bring about these things to bring Light out of Darkness and one contrary out of another 2. The Acts of Providence they are three Conservation Gubernation and Ordination 1. Conservation Conserving and keeping all Creatures in their Being Therefore the Apostle saith Heb. 1.3 He upholdeth all things by the word of his power Isa. 22.23 24. I will fasten him as a nail in a sure place and he shall be for a glorious throne to his Fathers house And they shall hang upon him all the glory of his Fathers house If God should take away the shoulder of his Providence all things would return to their first nothing and vanish and disappear as a Seal upon the Waters the Impression is defaced assoon as the Seal is gone Providence is a continual Creation every thing that is kept in Working and Being is as it were newly born newly brought forth newly produced nay Chrysostome saith it is ãâã ãâã ãâã ãâã ãâã something greater than Creation as it is more to support a burden long in the Air than to raise it up from the Earth so it is more to keep all things from returning to nothing than to educe and bring them out of nothing That 's the Reason why the Holy Ghost speaks in the present Tense Psalm 104.2 Who stretchest out the heavens like a curtain And Isa. 40.22 It is he that stretcheth out the heavens as a curtain and spreadeth them out as a tent to dwell in It is not in the future Tense because God is alwaies a stretching them out So our Saviour Iohn 5.17 My Father worketh hitherto and I work Though there be a cessation of work in regard of new kinds yet there is a continuation of work in regard of their Preservation and God's Providential Influence The Power which raised from nothing must still preserve from nothing Rom. 11.36 For of him and through him and to him are all things This Solomon intends when he saith Prov. 20.12 The hearing ear and the seeing eye the Lord hath made even both of them He doth not mean Spiritually but Naturally he doth not only give the Faculty but the Exercise as he gives the Eye so the seeing and as he gives the Ear so the Hearing This could not be done without new Acts of Providence Assistance and Supportation from God Therefore we read Hagar did not see the Well of Water till the Lord opened her Eyes Gen. 21.19 And God opened her eyes and she saw a well of water So the Disciples Luke 24.31 And their eyes were opened and they saw him When the Lord suspended his influence the Fire could not burn the three Children God did not destroy the property of the Fire but only suspended the Efficacy of it No Creature can put forth it self in a way of Operation without a new Providential assistance from God 2. Gubernation or governing all things according to his Will and Pleasure All things keep their course for God sitteth at the Helm and steereth all Dan. 4.35 He doth according to his will in the army of heaven and among the inhabitants of the earth and none can stay his hand or say unto him What doest thou God doth all according to his pleasure he is not confined by any External Law nor straitned by the course of Nature but acts with a great deal of Soveraignty and Freedom and sometimes inverts the Order of Second Causes God's Will is sometimes called ãâã ãâã ãâã ãâã ãâã sometimes ãâã ãâã ãâã ãâã ãâã his Pleasure is all There are indeed some standing Ordinances of Nature as the Ordinances of Sun and Moon and the Covenant of Day and Night Ier. 31.35 Thus saith the Lord which giveth the sun for a light by day and the ordinances of moon and stars for a light by night And Gen. 8.22 While the earth remaineth seed-time and harvest and cold and heat and summer and winter and day and night shall not cease God can alter the course of these as in Ioshua's time and at Christs Death there was three dayes darkness in Egypt Matth. 5.45 He maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust There is nothing so casual but it is governed by God and falls under the Ordination of his wise Counsel It is said 1 Kings 22.34 And a certain man drew a bow at a venture and smote the King of Israel between the joynts of the harness It was a meer chance as to him but God directed it into the sides of the King So Exod 21.13 If a man lye not in wait but God deliver him into his hand compared with Deut. 19.5 As when a man goeth into the wood with his neighbour to how wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helve and lighteth upon his neighbour that he dye God slew him There is nothing so casual but it is directed by the wise Ordination of God Prov. 16.33 The lot is cast into the lap but the whole disposal thereof is of the Lord. There seems to be nothing so trivial and casual as the casting the Lot into the Lap yet it is over-ruled by him he doth not only permit but governe God governs all his Creatures in such a throng of Stars there is no interfering We wonder at strange Events when the great sway is discovered The Sea is higher than the Earth yet it doth not transgress its bounds and limits We live and breath as the Israelites did in the midst of the Red Sea this is a dayly Miracle 3. Ordination All things are over-ruled by Gods great sway it is
earth shall remember and return unto the Lord. Think with your selves whence am I Whither am I going What have I done in the work of Repentance What will become of me to all Eternity Here in the Scriptures God himself hath told me what I must look for and will God deceive me Oh let me take Gods Directions for the saving of my Soul I might take occasion hence to press you to bless God for transmitting such a Doctrine to us and to give you caution not to look after other Revelations there are none or if there were none can be so certain and so sufficient as this And whatever is pretended as a Message from God bring it to the Scriptures Isa. 8.20 To the law and to the testimonies if they speak not according to this word it is because there is no light in them Some cry up the Church some the Spirit in contradiction to the Scriptures do you take the middle course go to the word opened and dispensed in the Church and wait for the Spirits teaching And whatever is pretended if it be not according to this there is no light in it and if there be no Light of Knowledge there will be no Light of Comfort and no Light of Happyness A SERMON ON HEB. xiii 20 21. Now the God of peace that brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the everlasting Covenant Make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever Amen THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote Consider in them 1. The Person to whom he prayeth in which the grounds of Audience are implyed verse 20. 2. The Matter which he prayeth for verse 21. 1. The Person to whom the Prayer is directed who is described 1. By a proper Title the God of peace 2. By his great Work he brought again from the dead our Lord Iesus Christ Who is set forth 1. By his Office the great shepherd of the sheep 2. By his Merit and Satisfaction through the blood of the everlasting covenant Which may relate 1. To God's Title He is become the God of peace through the blood of the everlasting covenant 2. To Gods Work through the blood of the everlasting covenant he brought him again from the dead 3. To Christ's Office through his blood shed for sinners he is become the great shepherd of the sheep 2. The Matter which he prayeth for The continued Sanctification of Man once regenerate set forth by both its parts the Will and the deed Phil. 2.13 First The Will or remote Power Make you perfect or fit you for every good work to do his will Secondly The deed or actual assistance working in you that which is well-pleasing in his sight We have both by Jesus Christ for it is added with a Doxology through Jesus Christ to whom be glory for ever and ever Amen The Text is long I must give you but short Strictures upon it And I will begin with the second branch the Matter prayed for And therefore let me observe Doct. That the beginning progress and accomplishment of every good work is from God through Iesus Christ. This appeareth plainly from the 21. verse which may be reduced to two heads 1. The Expressions which concerne Mans Duty which is to be perfect in every good work that we may do God's will and that which is pleasing in his sight 2. The Expressions which concerne Gods Power to inable us for this Duty there are two words perfecting and working The first relateth to his Habitual Grace the second to his Assisting Grace I. The first expressions which import Mans Duty are four 1. Perfecting 2. Every good Work 3. Doing his Will 4. So as may be pleasing in his sight 1. We must be made perfect or the begun Work of Grace must be carryed on to perfection We all come short of that perfection which is attainable in this Life therefore those that have attained some good measure of Grace should not rest satisfied with it We need to be more able for Duties more fortified for Tryals A Man groweth till he be fit for all Manly Actions And a Christian groweth and must be made more peâfect âill he be fit for every good Work An Artisan must be so long learning his Trade till he be fit for all those Functions which belong to his Trade A sick or wounded Man is under the hand of the Physitian or Chirurgeon till he be perfectly cured So is a Christian under the care of his Spiritual Physitian till he be fitted for all the âarts and Duties of a Christian Here upon earth Christ by one offering hath perfected for ever them that are sanctified or dedicated to God Heb. 10.14 But now he is in Heaven he perfecteth us by degrees The Sacrifice needeth not to be repeated but his intercession is continual because we still need new influences of Grace Absolute Perfection is not attainable in this life but the perfection of sincerity is here required that we should mortifie all our Lusts and serve God in every good Work and please him by an Universal and Impartial Obedience Phil. 3.12 Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus That is I aim at that which Christ aimed at that I may be thoroughly and exactly perfect 2. In every good work Not in one but all Many will do some good but are defective in other things and usually in those which are most necessary They cull out the easiest and cheapest parts of Religion such as do not contradict their Lusts and Interests We can never have sound peace till we regard all Psalm 119.6 Then shall I not be ashamed when I have respect to all thy commandments Shame is ãâã ãâã ãâã ãâã ãâã fear of a just reproof This reproof is either from the Supream or the Deputy-Judge The Supream Judge of all our Actions is God This should be our principal care that we may not be ashamed before him at his coming nor disapproved in the Judgment But there is a Deputy Judge which every Man hath in his own bosom Our Consciences do acquit or condemne us as we are partial or sincere in our Duty to God and much dependeth on that 1 Iohn 3.20 21. But if our hearts condemne us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God Well then that our hearts may not reprove or reproach us we should be complete in all the Will of God Alas otherwise you will never have Evidence of your sincerity 3. The next Expression is That you may do his will The Rule of Mans Duty is the will of God
but the Grace that we may do that good which we Will and Purpose These are distinct many may have assistance in one kind not in another Paul sheweth us that willing and doing are different Rom. 7.18 For to will is present with me but how to performe that which is good I find not To will is more than to think and to exert our Will into Action is more than both In all we need Gods help both to think a good thought or conceive a good purpose much more to performe a good Action Man is mutable and here is much opposition 2. VSE Exhortation to several Duties 1. Let us shake off carnal security and laziness Here is not only Gods Grace represented but Mans Duty Gods doing all doth not warrant us to lye upon the Bed of ease but stir us up to diligence Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure 2. We are not to neglect the Motions of the Spirit least we grieve him Eph. 4.30 And grieve not the holy spirit whereby we are sealed to the day of redemption 3. We are to use the Means and God will bless our endeavours 1 Pet. 2.2 As new born babes desire the sincere milk of the word that you may grow thereby We are to attend upon the Word and frequent the Sacrament 4. We must pray earnestly for a two-fold reason 1. That we may humbly own our wants Iames 1.5 If any man lack wisdom let him ask it of God 2. That we may express our desires and longing for Grace Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled 5. We must improve our Talents least we be accounted evil and sloathful Servants that receive Grace in vain 2 Cor. 6.1 We beseech you that you receive not the grace of God in vain Doct. 2. That the continued sanctification and perfecting of Man once Regenerate cometh from God as the God of peace This is the Blessing prayed for and when the Apostle prayeth for it he calleth God the God of peace So elsewhere 1 Thess. 5.23 The very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Iesus Christ. He prayeth therefore the whole progress of sanctifying Grace till it hath attained its end and final perfection and giveth God the same Title Here I shall open to you these five things 1. In What Sense God is said to be the God of Peace 2. The Ground and Foundation of this Peace 3. The Evidences how it appears that God is pacified 4. The Conveiance of it to us or how we come to be interested in this Peace 5. The Reasons why all increase of Grace cometh from him as such I. What is the meaning of this Title God is called the God of peace in two respects 1. With respect to Union and Peace with Men especially our Fellow Christians God is the God of Peace as he is the Author and Approver of this Peace 1 Cor. 14.33 For God is not the author of confusion but of peace as in all the churches of the saints 2 Thess. 3.16 Now the Lord of peace himself give you peace alwaies by all means 2. With respect to our Reconciliation with himself after the breach that was between us Heaven and Earth are at an accord and the great quarrel between us and God is compromised and taken up In one place the Angels come to proclaim peace on earth Luke 2.14 At another time when Christ solemnly entreth as the Messiah into Ierusalem they cryed out Luke 19.38 Peace in heaven and glory in the highest One of the Parties at variance is in the earth the other in Heaven The Angels the Inhabitants of the other World proclaim Peace on Earth and Men that dwell here below eccho to them again Peace in Heaven and that when they gave Christ the Honour of the Messias shewing that his great business was to make Reconciliation It is not a Primitive Original Peace but a Reconciliation after a breach a restoring of Peace when it was lost We had all broken with God and God was angry with Men for Sin Now while God was angry and offended there was no hope to receive any gift of Grace from him Therefore with respect to this is God called the God of peace II. The Grounds and Foundation of this peace And that is by the blood of the everlasting covenant which is the only propitiatory Sacrifice which could appease God and give his Justice full satisfaction and recompence for our Offences Before this Peace could be made and this woful breach repaired there were two things to be removed which stood in the way Gods Wrath and our Rebellious Nature The Righteous Wrath of God is appeased by the Blood of Christ Our Rebellion is cured and healed by his Spirit The latter is but a consequent of the former The first foundation for this peace was laid in the Blood of Christ Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things unto himself Isa. 53.5 The chastisement of our peace was upon him and with his stripes we are healed The Enmity had been irreconcilable and impossible to be removed unless God had taken this way unless the Son of God had dyed for a sinful World that by the Merit of his Obedience he might give satisfaction to a provoked God for the wrong we had done him III. The Evidences that God is pacified Here are three mentioned 1. The bringing back of Christ from the dead 1. This showeth that God was propitiated that he hath accepted the ransom that was given for Souls Christs Resurrection is called by the Prophet a being taken from prison and from judgment Isa. 53.8 While Christ was in the state of the Dead he was in effect a Prisoner under the arrest of Divine Vengeance but when he rose again then was our surety let out of Prison The expression is notable in the Text brought again the Lord Iesus from the dead The force of the word may be explained with allusion to that carriage of the Apostles when they were cast into Prison Acts 16.35 37 39. And the magistrates sent to let them go nay verily say they but let them come themselves and fetch us out and they came and brought them out of prison So was Christ brought again Though Christ had power to rise yet was he rather raised The Lord sent an Angel to remove the Stone not to supply any lack of power in Christ but as a Judge when he is satisfied sendeth an Officer to open the Prison Doors Though Christ had Power to rise yet not Authority till the Angel rolled away the Stone He did not break Prison but was brought again from the dead Neither did he perish in Prison then we could have no assurance
the Apostles given to him that he might trouble and vex them and not suffer them to have any rest but God would turn it to an Holy Use to purge you from your dross your worldly and carnal Affections Sathan desireth to trouble us but thereby God doth cleanse and refine us He would have liberty to do his worst to drive you from the Faith of Christ but though somewhat of that is granted to him yet the power of the Devil is limited both as to tempting and hurting Cribratione Satanae non perditur sed purgatur frumentum The Corn is not spoiled but cleansed by Satans sifting 2. Here is Comfort propounded to sustain them under this great danger where observe two things 1. The means of disappointing Sathan I have prayed for thee that thy faith fail not 2. The Event delivered in the form of a Direction Peter should recover out of this lapse and be a means to strengthen others And when thou art converted strengthen thy brethren 1. The means of disappointing Satan I have prayed for thee c. Mark to Sathans desires there are opposed Christs Prayers There is more force in Christs Prayers than in Sathans Temptations More particularly consider 1. Who prayeth 2. For whom he prayeth 3. For what 1. Who prayeth Jesus Christ the Mediator and Advocate of his People The Devil is the Accuser but Christ the Advocate to whose Mediation and Intercession it must alone be ascribed that we do not finally miscarry Christ is ready to pray for he knoweth the Heart of a Tempted Man Heb. 2.17 18. Wherefore it behoved him in all things to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succour them that are tempted And his Prayer is effectual Iohn 11.42 And I know that thou hearest me alwaies Christ doth not only perfume our Prayers or stay till we pray for our selves but prevents them by his own Intercession when he foresees the danger 2. For whom he prayeth I have prayed for thee that is for Peter What for him only No but the rest of the Disciples also The Remedy was prepared for them before the Tryals came and the Plaister fitted before the Wound was made But was it for the Apostles only No but for all Believers Iohn 17.20 Neither pray I for these alone but for them also which shall believe on me through their word Christ here upon Earth did pray first for the Colledge of the Apostles and then for all Believers So in Heaven he hath a watchful care over us that we may not faint under the Temptations of Sathan 3. For what he prayeth That thy faith fail not that is may not utterly miscarry Here observe 1. The Grace prayed for Faith The Grace most necessary and upon which other things depend All matters that concern Christ and his Kingdom depend upon Faith 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness If Faith fail not other Graces will not fail 1 Pet. 5.9 Whom resist stedfast in the faith And Faith is the Grace most assaulted in the present Tryal For Peter was put to it whither he would own and acknowledge Christ to be his Lord and Master To Faith there belong two Acts Believing with the Heart and Confession with the Mouth Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus Christ and believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth to righteousness and with the mouth confession is made unto salvation This last was put to the Tryal 2. How far it was prayed for in the word fail not Christ prayeth not that our Faith should never be tryed and assaulted nor that we should be exempted from trouble but kept from the Evil Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Not that we should be never oppugned but not expugned Neither that it should be not in any degree weakned but not extinguished Faith doth not fail totally as to the Habit and Root of it in their Heart though the Habit may be much weakned and diminished and its proper and natural Action obstructed and interrupted such as is Confession with the Mouth Christ foresaw his approaching denyal of him and foretold it but Peter did not utterly forsake the Faith as appeareth by his speedy Repentance As a Candle smoaking and newly blown out easily sucketh âight and flame again so did he recover himself out of that Surprize 2. The Event delivered in the form of a Direction wherein 1. Is intimated his Recovery and Being converted Peter had denyed Christ with Oaths and Execrations A foul fault But Christ recovered him by his look that no Man might despair and after his Resurrection bringeth him to a threefold Confession Iohn 21.15 16. Lovest thou me more than these and lovest thou me and lovest thou me Now the Coar of his Distemper was gotten out Lovest thou me more than these Is thy love to me so great as thou didst seem to affirm it when thou saidest Though all men forsake thee yet will not I Is thy love surpassing the love of all other my Disciples What was Peters answer Lord thou knowest that I love thee That is sincerely Being taught by his smart experience he dareth not make comparison with all others no more comparisons now Peter had been under a severe Discipline which taught him Humility and before all the Disciples he testifieth his Repentance which was first acted in secret Now he was grown more jealous of himself he would not boast of such a singular love But observe the terme converted Recovery out of a soar Temptation is a kind of second Conversion Grace is battered and bruised and so many things are necessary to put us in joint again Denyal of Christ even out of weakness is a loss not easily recovered First Peter had Christ's look Luke 22.61 And the Lord turned and looked upon Peter which pierced his very heart upon which he went out and wept bitterly verse 62. And then Christ's Message Mark 16.7 Tell his Disciples and Peter that he goeth before you into Galilee there ye shall see him Be sure to tell Peter a little to revive and comfort him He was now full of tears and grieved at heart for his former offence then Christ appeared to him alone as Luke 24.34 The Lord is risen indeed and hath appeared to Simon Therefore the Apostle saith 1 Cor. 15.5 That he was seen of the Cephas then of twelve Then afterwards he is brought publickly upon the Stage to acknowledge his Love to Christ Iohn 21.15 16 17. So hard a matter is it to set a Member in
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bââ God commendeth his love towards us in that while we were yet sinners Christ dyed foâ us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâoyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
a great King As God pleadeth it when they brought a corrupt thing for a Sacrifice Mal. 1.13 No Terrors comparable to his Frowns no Comforts to his Smiles So âsal 2 11. Serve the Lord with fear rejoice with trembling Obey him most circumspectly with all carefulness watchfulness and diligence making it your chief business to please him 5 'T is a considerable part of our work to look for our Wages or expect the endless blessedness to which we are appointed âit 2.13 Looking for the blessed hope and the glorious appearance of the great God Col. 3.1 2. If ye be risen with Christ seek those things which are above where Christ sitteth at the Right Hand of God Set your affection upon things above and not upon the Earth Phil. 3.20 But our Conversation is in Heaven from whence we look for a Saviour the Lord Iesus Christ. That we may see that we have conâiderable Motives to do what Christ requireth of us 'T is for our Masters Honour and besides it puts life into our Work and maketh our painful Obedience comfortable and sweet to us for all this is but the way to Eternal Life 6. The Reign of Christ doth not only establish your Duty but is the ground of your safety for he is set down upon the Throne of Majesty to protect his Subjects and destroy his Enemies besides the endless reward in another World there are many evidences of his goodness and signal preservations and deliverances in this World at least peaceable opportunities of serving Him while he hath a mind to employ us He can powerfully support us against all our Enemies Isa. 33.22 The Lord is our Iudge the Lord is our Lawgiver the Lord is our King He will save us As a Soveraign protects his Subjects that continue loyal to Him so will Christ be our Sovereign upon this confidence must we carry on our obedience notwithstanding opposition 1 Tim. 4.10 For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe 7. One part of our obedience helpeth another Sets the Soul in a right posture As in the Wheels of a Watch the whole motion is hindred by a defect in a part the less compleat you are in all the Will of God the more difficult will it be A Sermon on Luke II. 52 And Iesus increased in Wisdom and Stature and in Favour with God and Men. THese words are spoken of our Lord Jesus Christ. In them two things are observable 1. Christs Groâth 2. The consequent of it 1. Christs growth both as to Body and Soul He encreased in Wisdom and Stature 2. The consequent of it He attracted the Love of God and Men. The point I am to speak off is this Doct. Iesus Christ himself in respect of his Humane Nature which consisteth of Body and Soul did grow and improve 1. Let us state this growth of Christ. 2. Give you the reasons of it For stating it 1. Certain it is that there are two distinct Natures in the Person of Christ Divine and Humane The one Infinite and Uncreated The other Created and Finite For he is Emmanuel God with us Mat. 1.23 Of the Seed of David and yet declared to be the Son of God with power Rom. 1.3 4. The Word was made Flesh Ioh. 1.14 The Man God's Fellow Zech. 13.7 A Child yet the Everlasting Father Isa. 9.6 Born at Bethlehem yet his goings forth were from Everlasting Micah 5.2 The Bud of the Lord and the Fruit of the Earth Isa. 4.2 Now according to this double Nature so must his growth be determined surely not of the Divine Nature for to the perfection of it nothing can be added an infinite thing cannot increase So his Knowledge is infinite he knew God and all things 2. In his Humane Nature there are two parts his Body and his Soul The Text saith he grew in both As to his Body and growing in Stature there is no difficulty As to his Soul the doubt is whether he grew really or in manifestation only I think really his Soul improved in Wisdom as his Body in Stature as others of his Age are wont to ripen by degrees In the same sense that he is said to increase in Stature he is said a so to increase in Wisdom for both are coupled together and he increased in Stature really in deed and in truth so that he daily became a more eminent person in the Eyes of all 3. 'T is not said he grew in Grace but in Wisdom To want degrees of Grace cannot be without sin And our High Priest was Holy Harmless Vndefiled separate from Sinners Heb. 7.26 yet his Knowledge as Man was perfected by degrees We always grow in knowledge follow on to know the Lord. He was ignorant of some things as the Day of Judgment for in Mark 13.32 'T is said But of that Day and Hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father His Divine Nature was ignorant of nothing but as to his Humane he was ignorant of it Some say he knew it not to reveal it so the Father may be said not to know it as well as the Son This simple Nescience was no Sin 4 This Knowledge or Wisdom wherein Christ grew may be understood thus 1. There is the Habitual Knowledge and the actual apprehension of things Christ had the Foundation and Root of all Knowledge when conceived by the Spirit from his very Conception but the Actual Knowledge came afterwards He had the Spirit of Wisdom and promptness of understanding but the act of knowing is as occasion is offered 2. There is a Knowledge of Generals when singulars are not actually known so Christ was deceived in the Fig-Tree Mat. 21.19 And he enquireth for Lazarus Grave Ioh. 11.34 And he said Where have ye laid him 3. There is a knowledge Intensive and Extensive Intensive a clear knowledge Extensive to more objects Christ grew in both He grew as to clearness of apprehension and as he knew more objects 1. There is a knowledge infused and experimental So Christ knew more by experience 2 Cor. 5.21 Who knew no sin That is by experience in himself and Heb 5.8 He Learned Obedience by the things which he suffered 2. For Confirmation 1. By Scripture 2. By Reason 1 By Scripture Next the Text take that Isa. 7.14 15 16. Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Butter and Hony shall he eat that he may know to refuse the evil and chusethe good For before the hild shall know to refuse the evil and chuse the good the Land that thou abhorrest shall be forsaken of both her Kings The Child spoken of should not be any fantastical appearance or meer imaginary Matter but a very Man-child fed and brought up with such food as other Children were that by growing up he may come to years of discretion He
this purpose Nemo te quaerere potest nisi qui prius invenerit vis inveniri ut quaeraris quaere ut inveniaris potes quidem inveniri non tamen praeveniri God will be sought that he may be found and found that he may be sought we cannot seek him till we find him we may return to him but we cannot prevent him for he pitied our misery and sought us when we had neither mind nor heart to seek him 2. To save them Two ways is Christ a Saviour Merito Efficacia by Merit and by Power We are sometimes said to be saved by his Death and sometimes to be 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 There is the Merit of his Humiliation and the Efficacy and Power of his Exaltation He procureth Salvation for us by his meritorious Satisfaction and then applieth it to us by his effectual and invincible Power Here I shall do two things 1. I shall shew why it is so 2. I shall prove that this was Christ's great end and business First Why it is so 1. With respect to the Parties concerned In saving lost Creatures Christ hath to do with three Parties God Man and Satan 1. With God God's Wrath was to be pacified by the Blood of his Cross Col. 1.20 Having made Peace through the Blood of his Cross by him to reconcile all things to himself His Blood was to be shed on Earth and represented and pleaded in Heaven Now thus he came to save us that is to die for us and give his life a ransom for many here upon Earth Matth. 20.28 The Son of Man is come not to be ministred unto but to minister and to give his life a ransom for many In Heaven it is represented Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us 2. The next party is Man who is to be saved who is guilty and unholy His guilt is removed by Christ's substituting himself in Man's stead and bearing his sins But Man by a foolish obstinacy is apt to turn the back upon his own Mercies so that there needeth the efficacy of the Spirit of Christ to gain his Consent as well as the Merit and Mediatorial Sacrifice of Christ to reconcile him to God We are so prepossessed with a false Happiness and biassed by sinful inclinations so indisposed for the waiting for and receiving of the offered Mercy in that humble and submissive way wherein God will dispense it that unless Christ save us by a strong hand we are not likely to be the better for the tender of the Gospel to us Iohn 6.44 No man can come unto me except the Father which hath sent me draw him And verse 65. No man can come to me except it were given him of my Father And Iohn 5.40 Ye will not come unto me that you might have life So that as we are deservedly cut off by the Law so also we are become morally impotent and averse to the undeserved free and gracious tenders of the Gospel and having wilfully pulled upon our selves just Misery we do obstinately reject free Mercy tendred to us upon the terms of the Gospel We are lost before unless Christ satisfie the Old Covenant and we are lost again unless he qualifie us for the priviledges of the Gospel And as the Gospel transcends the Law so our disobedience to the Gospel doth so far exceed in evil our disobedience to the Law so that we are doubly lost utterly lost unless Christ help us 3. With Satan who is a Tempter and an Accuser As an Accuser not a Whisperer but ãâã ãâã ãâã ãâã ãâã Accuser Rev. 12.10 For the Accuser of the Brethren is cast down which accused them before God day and night And ãâã ãâã ãâã ãâã ãâã an Adversary 1 Pet. 5.8 Because your Adversary the Devil like a roaring Lion walketh about seeking whom he may devour As a Tempter by the baits of the World he doth sollicit and entice our flesh to a rebellion against God his assaults are daily and assiduous and the baits presented are pleasing to our flesh So that to begin an Interest for God or to keep it alive and maintain it in our selves the Divine Power is necessary As to begin it Col. 1.13 Who hath delivered us from the power of darkness and translated us into the Kingdom of his dear Son Luke 11.21 22. When a strong man armed keepeth his Palace his goods are in peace But when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth the spoil So to maintain and keep it still alive 1 Pet. 1.5 Who are kept by the Power of God through Faith unto Salvation 1 John 4.4 Ye are of God little Children and have overcome them because greater is he that is in you than he that is in the World Nothing else nothing less can do it than the Power of Christ. 2. With respect to the parts of Salvation There is Redemption and Conversion the one by way of Impetration the other by way of Application It 's not enough that we are redeemed that is done without us upon the Cross but we must also be converted that is real Redemption applied to us We must again recover God's Favour and Image his Image was first lost and then his Favour So is our recovery first we recover his Image Titus 3.5 He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost That is put us into the way of Salvation Sanctification is spoken of as a principal branch of our Salvation Matth. 1.21 Thou shalt call his Name Iesus for he shall save his people from their sins he hath his Name and Office for that use And then recovering the Image of God we also recover his Favour are adopted into his Family are justified and freed from the guilt of sin Eph. 2.8 By Grace ye are saved through Faith and that not of your selves it is the gift of God 3. With respect to Eternal Salvation which is the result of all that is to say it is the effect of Christ's Merit and of our Regeneration for in Regeneration that life is begun in us which is perfected in Heaven With respect to our Justification for thereby the Sentence of Death is taken off and he that is justified shall not come into condemnation but is passed from death to life Iohn 5.24 Yea our Sanctification is acted in obedience performed upon the encouragements and hopes of Gospel Grace before we are capable of Eternal Happiness For the Apostle telleth us Heb. 5.9 That Christ is become the Author of Eternal Salvation to them that obey him He bringeth us at length to live in those Eternal Mansions
alone is the only proper object for our trust for this benefit 1. Because he hath undertaken to keep us and guard us from all evil See Gen. 15.1 Fear not Abraham I am thy Shield and thy exceeding great reward Psal. 84.11 The Lord God is a Sun and a Shield The removal of evil belongeth to his Covenant as well as the bestowing of all manner of blessings The blessings of the Covenant are privative and positive His Providence is mainly seen in our Pilgrimage in keeping off evils Plures sunt gratiae privativae There are more privative blessings here in keeping from sin temptation and danger In the World to come we know more of the positive blessings See also that promise Zech. 2.5 I will be unto her a wall of Fire round about Pray mark the Promise for every word is emphatical It was spoken when the returning Iews were discouraged with the small number they had wherewith to People their Countrey and Man their Towns against their Enemies Now after a promise of future increase God for the present telleth them that he would be to her a wall of Fire round about The words are so precious it is pity a syllable should be lost There are two Promises included in this one Promise 1. That God will be a Wall There is a distinct promise for that Isa. 26.1 We have a strong City Salvation will God appoint for Walls and Bulwarks round about her So Psal. 125.2 As the Mountains are round about Jerusalem so the Lord is round about his People from henceforth even for ever God will be instead of all Guards 2 Then a Wall of Fire Not of Brass or of Stone but of Fire Qui comminus arceat eminus terreat They made Fires about them to keep off the Wild Beasts Here is enough for a refuge and to stay our Hearts on the Lord 's keeping Would God speak at this rate and not be a shelter to us If we did make use of him we should find the benefit These promises shew that we have leave to dwell in God as our fortress and that we shall not be refused lodging nor thrust out when we enter into him for that end and purpose Yea they give us confidence as well as leave that we shall have the benefits we expect or a benefit every way as good or better 2. Because he alone will keep us and every part of us and all that belongeth to us our Souls our Bodies our Names and our Estates 1. Our Souls Psal. 121.7 The Lord shall preserve thee from all evil he shall preserve thy Soul If a Believer lose any thing by trouble he shall not lose what is most precious he shall not lose his Soul In a Fire a Man careth not so much though his Lumber be burnt if he can preserve his Money and his Jewels Our Soul is in more danger than the Body and needs more keeping Our Body is in danger of Men but our Soul of Spiritual and Ghostly Enemies If God suspend the keeping of the Soul how soon doth Man fall and lose himself Now God preserveth the Souls of the Saints Psal. 22.20 Deliver my Soul from the Sword and my darling from the power of the Dog 2. Our Bodies are not left to the Wills of Men but are under the special care and protection of God Psal. 34.20 He keepeth all his Bones not one of them is broken They are not left to the Will of Instruments in their trouble In our Lord Christ was this promise fulfilled Nay the Excrementitious parts are taken care of Mat. 10.30 The very Hairs of your Head are all numbred He hath a care not only of the essential parts Body and Soul and of their integral parts any Joint or Limb but of their Excrementitious parts which are the least things about them and serve for Ornament rather than for Use. 3. So for all their concernments and estates Iob 1.10 Hast not thou made an Hedge about him and about his House and about all that he hath on every side Not only about him but his Children Servants Horses Oxen Asses Satan could not find a gap or breach whereby to enter and work him any annoyance Such an invisible guard there is upon the Saints It is true there is a difference God hath absolutely promised to save the Souls of his people but life and the comforts of it so far as shall be expedient for his glory and our good Upon which terms we must trust all in his hands 4. I had almost forgotten our Name Psal. 31.20 Thou shalt keep them secretly as in a pavilion from the strife of Tongues Slander and detraction is an Arrow that flyeth in secret and so we are often struck with a blow that smarteth not Calumnies and false accusations are privily whispered to our wrong and prejudice Now it is a comfort to remember that God hath the keeping of our credit as well as of other things He will not only keep us from being smitten from the fist of wickedness but from the strife of Tongues 3. Because he can shelter us from all sorts of Enemies All our Enemies and Dangers they are all under God and at his disposal Therefore we are said Psal. 91.1 to dwell in the secret place of the Most High and to abide under the shadow of the Almighty God is most High and Almighty and the Enemies of your Salvation are something under God Whether Men or Devils Men are but poor Instruments in Gods Hands They can do no more than God pleaseth When you are in their Hands they are in God's Hands Acts 4.28 To do whatsoever thy Hand and thy Council determined before to be done Devils are not exempted from the dominion and government of his Providence they can do nothing without leave whether as Enemies of your Bodies or of your Souls Pests are thought to be an effect of his malice Psal. 91.3 He shall deliver thee from the Snare of the Fowler and from the noisome Pestilence See Iob's case Iob 2.7 So went Satan forth from the presence of the Lord and smote Job with sore Boils from the Sole of his Foot unto his Crown The Devils are Princes of the power of the Air but God is most High They must have leave if the Devil could not enter into the Herd of Swine without leave surely he cannot afflict the Bodies of Men without leave Oh! could we dwell above in God all the frightful things in the World would seem less to us Though we are in the midst of a thousand dangers what should we fear that dwell above in the bosom of the Almighty God Things the more remote the less they seem and the nearer they are the greater We that inhabit the Earth judge the Mountains that are before our Eyes to be of an unmeasurable bigness and the Stars that are distant from us seem but little sparks and spangles but if we could ascend into Heaven then we should see those Globes of light to be
of an incredible bigness and all our Alpâs and Pyrenees to be but like little spots Those that converse above that dwell in the secret place of the Most High the difficulties and dangers of the World seem as nothing to them They can despise this Ant-hill of the World as a poor little sandy heap that is soon spurned into dust But God's help seemeth greater and therefore they are not troubled nor afraid They can say Rom. 8.31 If God be for us who can be against us Goliah frighted all the Hosts of Israel but David went forth against him in the name of the Lord 1 Sam. 17.45 Thou comest to me with a Sword and with a Spear and with a Shield but I come to thee in the name of the Lord of Hosts the God of the Armies of Israel whom thou hast defied David could despise the Giant as much as the Giant despised David Compare any of the Children of this World with a Servant of God that dwelleth in the shadow of the Almighty and what a difference will you find One dismayed with every danger troubled with every petty loss why so Because he dwelleth in the Earth and converseth only with created things and so small things seem great to him But now take any of the Servants of God who live in God as the Martyrs they are not daunted with Fires Swords Wheels Gibbets Beasts they are as a Flea-biting They are acquainted with things truly great Nay many of the evils we feel come from God himself from his immediate Hand as Pestilence and Famines None are affected with these things more than a Child of God as they are tokens of his Father's displeasure He is not stupid and fool-hardy None hath such a tender sense of the events and effects of Providence as he hath He looketh upon them with an Eye of Nature and of Grace and seeth God in them Yet none are less discomposed in such cases They know none can withdraw himself from God or lye hid from his Eye when he maketh inquisition for sinners Qui à te fugit quò fugiet nisi à te irato ad pacatum He that flies from thee whither shall he fly but from thee as angry to thee as appeased There is no way to avoid his justice but by flying to his Mercy Kings and Potentates of the Earth their wrath may be escaped their Eyes cannot see all nor their Hands reach all But none can hide themselves from him that filleth Heaven and Earth with his presence There is no hiding from God but in God 4. Because of the manner of his defence and protection It is every where expressed as a secret invisible thing that cannot be seen with bodily Eyes So Iob 29.4 The secret of the Lord was upon my Tabernacle Meaning his Gracious protection So Psal. 31.20 Thou shalt hide them in the secret of thy presence from the Pride of Man Thou shalt keep them secretly in a Pavillion from the strife of Tongues So Psal. 91.1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty This keeping is not liable to the view of sense A man is kept no body knoweth how abroad yet hidden in God Natural Men cannot discern the way of it When to appearance they are laid in common with others yet they are distinguished from others by the special care of God's Providence God's Truth Power Grace and Goodness whereon Faith doth fix it self It is a riddle and a mystery to the World which carnal reason knoweth not to improve to any satisfaction and comfort However it teacheth us to depend upon the Providence of God whether there be any appearance of the benefit we look for yea or no. The name of the Lord is a strong Tower but it is an invisible Tower only found out by Faith and entered into by Faith Therefore he that would take up his dwelling place in God must not govern himself by probabilities of sense but by Maxims of Faith 2. An House is the seat of our blessings and the place where we lay up our comforts And so God is our Habitation as we expect all our supplies and provisions from him So the Saints have God for their store-house and his All-sufficiency for their Portion out of which they fetch not only Peace and Grace and Righteousness but Food and Raiment Psal. 23.1 The Lord is my Shepherd I shall not want Psal. 34.1 O fear the Lord ye his Saints for there is no want to them that fear him Psal. 84.11 For the Lord God is a Sun and a Shield the Lord will give Grace and Glory and no good thing will he with-hold from them that walk uprightly We must not prescribe at what rate we will be maintained for that is to ask Meat for our Lusts and to set Providence a task which it will not comply withal But that which is good for us he will not deny unto us He that satisfieth the desire of every living thing cannot be unkind to his People Psal. 145.16 Thou openest thy Hand and satisfiest the desire of every living thing compared with ver 18 19. The Lord is nigh unto all that call upon him to all that call upon him in Truth He will fulfil the desire of them that fear him he also will hear when they cry and will save them He that provideth not for his own is worse than an Infidel and can unbelief paint out God as so negligent and careless Christ taxeth them as of little Faith Mat. 6.30 Wherefore if God so cloath the Grass of the Field that to day is and to morrow is cast into the Oven how much more will he cloath you O ye of little Faith Shall we pretend to believe in God for Eternal Life and not trust in him for daily Bread 3. The House is the place of our abode and rest so in God we have consolation as well as protection and provision It is blustering weather abroad but in the Bosom of God we may repose our selves Iohn 16.33 These things have I spoken unto you that in me ye might have rest in the World ye shall have Tribulation but be of good chear I have overcome the World As it is comfortable to be within and hear the ratling of the Storm on the Tiles So it is to have inward peace in outward trouble 2 Cor. 1.5 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Abroad a Christian hath his labours and sorrows but in God is his rest when he has recourse thither he is at ease 1 Sam. 30.6 David encouraged himself in the Lord his God Well then we have the effect of an House in God In him we may dwell quietly as in a secure safe and comfortable place and need not fear any danger whatsoever Thus much for the Metaphorical reflection upon these words which is the third consideration 4. I observe this title hath a special respect to that
God A moderate estate is freest from Temptations Abundance of all things without any want disposeth to a forgetfulness of God as perpetual want without any taste of Gods goodness on the other side disposeth the Soul to Atheism which are the two extreams whereof the one starveth religion the other choaketh it The middle sort of Men carry away Heaven and Graces while others disregard God Both poverty and riches in the extremities have their temptations the middle estate is freest from danger both of sin and misery Fertile ground is apt to breed Weeds Oh that Men would often think of the worthlesness and insufficiency of Worldly things I shall not be more safe nor happy nor acceptable to God nor more comfortable in my self It 's Grace does all in Poverty and Riches and so all Men are upon the same level Iam. 1.9 10. Let the Brother of low degree rejoice in that he is exalted but the rich in that he is made low 3. Greater Estates lye open to greater cares and troubles Eccles. 5.11 When Goods increase they are increased that eat them and what good is there to the owners thereof saving the beholding of them with their Eyes True they have more attendance but then more provision is required for them The charge of Family and Retinue will increase likewise there are more Bellies to be filled more Backs to be cloathed in that which is real others have their comforts as well as he 4. Greater Estates must give greater Accounts We are Gods Stewards and we must give an account of our Stewardship Luke 16.2 You do but seek a greater trust and you cannot discharge that you have already Luke 12.48 Vnto whomsoever much is given of him shall be much required and to whom Men have committed much of him they will ask the more We must give an account for more time more opportunities to do good the more mercy the more plenty there 's a greater reckoning to make 5. When we come to die it is not the possession but the use will comfort us We can carry nothing with us into the other World but the comfort of a good Conscience Eccles. 5.15 As he came forth of his Mothers Womb naked shall he return to go as he câme and shall take nothing of his labour which he may carry away in his hand Riches cannot go with us into the other World A Godly Man can carry his happiness with him which another leaveth behind him A worldly wealthy Man hath made his Will and left all his Estate to such a Son such an Inheritance to such a Daughter such a portion to such a Friend such a Legacy What hath the poor Man left for himself If he hath not Grace what hath he left to carry with him but the anguish and misery of a guilty Conscience and the expectation of worse to come Oh poor miserable Creature when all things take their leave what a sorry comfort will that be that he hath once possessed But if he hath used it well their works follow them Luk. 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting Habitations Well then use diversion 1. Let your desires be set on other blessings I must and will have Grace Pitch your desires on the great blessings of the Covenant I must and will have Grace and Heaven Valde protestatus sum saith Luther me nolle sic à Deo satiari Psal. 106.45 Remember me O Lord with the favour that thou bearest unto thy People O visit me with thy Salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine inheritance Give me the favour of thy People There is no danger nor no snare in that I will not be put off with other things Whosoever will Rev. 22.17 let him take the Water of life freely All our business with you is to bring you to this resolute bent of Heart as to your Spiritual and Eternal injoyments These are the blessings of his People Christ gave his Spirit to the faithful Apostles and his Purse to Iudas As Iacob would take no nay he must have the blessing So a Christian Lord I must have Christ and I must have Faith This is Holy Impudence Luk. 11.8 ãâã ãâã ãâã ãâã ãâã Though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth 2. Chuse other business One that maketh it his business to go to Heaven and to serve and please God will not so easily be surprised by the love of the World he will measure himself by thriving in Grace not in Estate Psal. 119.14 I have rejoiced in the way of thy testimonies as much as in all Riches Every man is as his business is Iohn 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life 1 Tim. 4.7 Exercise thy self unto godliness The main business of your Life is for Earth or Heaven to please God or to get the World which way is your labour and care carried out You should be most careful to get Gods love and work out your Salvation Vse 4. To observe and examine whether this disposition be in us yea or no. This will be known 1. By the frequency of your Thoughts 2. By the vehemency of your Desires 3. By the drift and course of your Lives 1. By the working of the Thoughts and debates of the Heart If the Heart be still exercised with covetous projects if you have your Wits set a work how to get in more this shews you would be rich Thoughts are the genuine issue and birth of the Soul and do discover the temper of it When their minds do run only upon earthly things Phil. 3.19 Whose end is destruction whose God is their Belly and whose glory is in their shame who mind earthly things Such a project and course of gain Iam. 4.13 and that with a savour and sweetness Still catering and contriving not how to grow good and gracious but great and high in the World The worldling in the Gospel is brought in musing Luk. 12.17 18. And he thought within himself saying What shall I do because I have no room where to bestow my fruits And he said This will I do I will pull down my Barns and build greater and there will I bestow all my fruits and goods I will do thus and thus ãâã ãâã ãâã ãâã ãâã verbum mirè appositum saith Beza For a worldly Man is always framing Dialogues within himself and asking and answering his Soul and his Heart is so incumbred with these thoughts that he cannot get it off in holy duties Ezek. 33.31 They come unto thee as the people cometh and they âit before thee as thy People and they hear thy words but they will not do them for with their mouth they will
the Elect Angels 1 Tim. 5.21 Now which of these are we to understand Not the Evil Angels to be sure for since the Fall they are called Devils not Angels singly without a note of Distinction This was an Holy Desire of an Holy Object of which those damned Spirits are not capable It is a burden to them to think of God and Christ they abhor their own Thoughts of God Iam. 9.19 The Devils also believe and tremble And Christs Presence was a torment to them Mat. 8.29 What have we to do with thee Iesus thou Son of God! art thou come to torment us before the time They cannot please themselves nor find such a delight and full satisfaction in the view of these Truths Therefore it is meant of those good Angels that behold the face of God and Minister in his presence they are beholding wondering and rejoycing at the mysteries of the Gospel There are two kinds of Creatures made after the Likeness of God Angels and Men and they are seated and placed in the two Extremities of the World the one in Heaven and the other on Earth in the Highest and Lowest Story of the Universe that at both ends of the Creation there might be some to glorifie him and acknowledge his Excellencies Alas here with us in the lower part of the World how few take notice of the glorious discoveries of God in any of his Works especially in the work of Redemption So that all Gods Preparations and Expences seem lost as to the Honour and Service which he might justly expect from us But there is another World where this mystery that is so little regarded here is more thought of and better studied even by the Blessed Angels Creatures more excellent and more numerous than Mankind who are always glorifying God and admiring his Excellencies upon this account As we behold the Sun that shineth to us from their part of the World so do they behold the Son of Righteousness from our part of the World even Jesus Christ the Lord in all the Acts of his Mediation 1 Tim. 3.16 Without Controversie great is the Mystery of Godliness God was manifested in the Flesh justified in the Spirit seen of Angels That is beheld with Wonder and Reverence God needeth not to Court us with such importunity he hath Creatures enough to glorifie him ten thousand times ten thousand Angels that stand before his Throne and know more of God than we do and are more ready to praise him II. What The Text telleth us which things that is those things spoken of in the Context 1. The Person of the Redeemer the most glorious Object that can be looked upon or taken into the Thoughts of any Creature The view of this is now our Comfort and will be our Happiness to all Eternity Iohn 17.24 Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me When we are in Heaven on t'other side of the World that will be our Work and our Happiness but it must not be wholly omitted here So the Angels delight in the Person of the Redeemer it is their rejoicing to look upon Christ in whom the Glory of God shineth forth more admirably than in any other of his Works Yea I shall go one Strain higher God himself delighteth in looking upon Christ Prov. 8.30 There was I by him as one brought up with him I was daily his delight in the Hebrew it is day day one day after another God never satisfieth himself enough in this yea God delighteth in Christ as Mediatour Mat. 3.17 This is my Beloved Son in whom I am well-pleased Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteââ It is the ground of his gracious aspect upon us As Holy he delighted in all his Works and was refreshed at the view of them Gen. 1.31 And God saw every thing that he had made and behold it was very good compared with Exo. 31.17 In six days the Lord made Heaven and Earth and on the seventh day he rested and was refreshed Well then this is one thing which the Angels look upon the Person of Christ the most lovely Object to be thought of figur'd in the Mercy-Seat or cover of the Ark who interposed between the Law and God Christ is called ãâã ãâã ãâã ãâã ãâã the Propitiation that is Christ Incarnate 2. The way of Redemption verse 11. The Sufferings of Christ and the Glory that should follow And therein the sweet Harmony and Concord between Infinite Mercy and Infinite Justice that both might have full satisfaction This is figured in the Mercy-Seat Gods reconciling himself to Man by Christ Rom. 3.24 25 26. Being justified freely by his Grace through the Redemption that is in Iesus Christ whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus 3 Another thing spoken of in the Context is the Grace that should come to us verse 10. Gods keeping familiar Correspondence and Communion with Poor Creatures in and through Christ 1 Iohn 1.3 And truely our Communion is with the Father and with his Son Iesus Christ. The dwelling of our Nature with God in a Personal Union a thing which Angels may wonder at since God abaseth himself to behold things in Heaven or things on Earth Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth His Majesty and All sufficiency is so great that he might justly despise the Angels of whom he standeth in no need Now that he should stoop so low as to look after poor crawling Worms and admit them to such intimacy with himself this Commerce between God and the Inhabitants of the lower World is matter of wondrous delight to the Angels 4. The Mission of the Spirit here just before the Text the Holy Ghost sent down from Heaven and then presently it followeth which things the Angels desire to look into viz. The Copious Effusion of Gospel Grace Before the price was paid when God gave out Grace upon Trust 't was more sparingly dispensed but now more plentifully since the price of Redemption is actually paid The Angels are ascending and descending present with the Churches in their Holy Worship When the Spirit was first poured out the Men that were Conscious to it were all surprized with wonder Acts 2.7 They were all amazed and marvelled saying one to another Behold are not all these that speak Galileans And surely the Angels see cause to glorifie God for his Gifts and Graces bestowed on the Church It was done in the sight of Angels Eph. 4.8 When he ascended on high he led captivity captive and gave gifts unto men compared with Col. 2.15 And having
all at the last day In both these things the Angels are concerned in his conquests as Christ doth confound the wisdom of Men and Devils in maintaining and preserving his Church They are a part of Christ's Army and have a great respect to his Church Heb. 1.13 14. But to which of the Angels said he at any time Sit on my right hand until I make thine Enemies thy Footstool Are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of Salvation They are some of God's Messengers that help to restore and recover Man from the power of the Devil and disdain not the Service Christ appoints them for lost sinners but have a great respect to his Church and the Assemblies of his People 1 Cor. 11.10 For this cause ought the Woman to have power on her head because of the Angels 1 Tim. 5.21 I charge thee before God and the elect Angels For his Triumph with them Christ will appear at the end of the World when he hath won the Field and cometh in Triumph to confound his conquer'd Enemies 2 Thess. 1.7 The Lord Iesus shall be revealed from Heaven with his Mighty Angels These things the Angels pry into so should we Secondly How 1. Accurately and Seriously Usually we content our selves with running cursory thoughts never sit and pause with our selves what manner of Saviour and Salvation this is what is required of them that would be partakers of it and so content our selves with a superficial view without an accurate inspection Slight and shallow apprehensions leave no impression on the Soul The Hen thaâ often stragleth from her Nest suffereth her Eggs to chill We should dwell upon these things till they produce a clearer Knowledge a firmer Belief an higher Estimation a greater Admiration for this is to resemble Angels Eph 3.18 That we may comprehend with all Saints the depth and length and breadth and heighâh all which begets solid comforts when the mind is wholly taken up with other things the soundest Knowledge worketh not 2. Spiritually profitably practically Our business is not so much to know new truths about the Gospel as to know them in a more useful manner Let us pry into these things as the Angels do not to satisfie our curiosity with a little notional knowledge or out of pride that we may pertinently discourse of them or hold up an argument about them but that God may be glorified and admired in the Person of the Redeemer and our Souls delighted for our comfort and quickening and weaned from the vanities of the World ver 13. Wherefore gird up the Loins of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. Thirdly Why 1. Because it is an honourable imployment to look into the mysteries of Salvation and to be much conversant about them It will be a great part of our happiness and work in Heaven to behold Christ's Glory Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my Glory All our Faith Hope and Labour tendeth to this The Queen of Sheba took a long journey to behold the Glory of Solomon which did so ravish her that her Spirit even fainted within her and yet that was but an Earthly Temporal Fading Glory But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God is the great work which we have to do to all Eternity Therefore now we should busie ourselves about these things that our Mouths may be filled with Praise and Thanksgiving 2. Because it is delightful to Gracious Hearts God findeth a delight in Christ and shall not we There is more in the Gospel than a vulgar Eye taketh notice of or our first apprehensions represent unto us shall Angels wonder at these things joy and delight in these things and shall we slight them Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ Phil. 3.8 and 1 Cor. 2.2 I determined to know nothing among you save Iesus Christ and Him Crucified Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing Austin cast away Tully quia nomen Christi non erat ibi because the name of Christ was not in it 3. It is useful 1. That all created glory may wax dim and be more obscured in our Eyes their power is nothing their loveliness is nothing in comparison of Christ this should take up thy Soul and draw off thy observation from deluding vanities such as Riches and Honours and Pleasures As the light of a Candle is scarce seen when the Sun shineth brightly so all the tempting baits of the Flesh are nothing when the glories of Christ are considered by us See ver 13. Wherefore gird up the Loins of your Mind and be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. So for affrighting terrors what are Potentates and Powers to him All authorities and powers lawful or usurped must be subject to Christ 1 Pet. 3.22 Who is gone into Heaven and is at the right Hand of God Angels and Authorities and Powers being made subject unto him This promoteth the joy and constancy of Believers under sufferings 2. To draw out our Hearts after him Iohn 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living Water Looking after these things is in order to choice Mat. 13.45 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls who when he hath found one Pearl of great Price he went and sold all that he had and bought it What are all things in the World if set against Christ and his Salvation 3. That we should converse with him in holy duties with more reverence Heb. 12.25 See that ye refuse not him that speaketh For if they escaped not who refused him that spake on Earth Much more shall not we escape if we turn away from him that speaketh from Heaven Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Now shall we scarce vouchsafe these things a serious thought The Angels are concerned in a way of duty not in a way of benefit It is their duty to worship Christ Heb. 1.6 And again when he brought his first begotten into the World he saith And let all the Angels of God Worship him but not by way of recovery and yet they desire to look into this Glorious Mystery A Sermon on GALATIANS V. 5 For we through the Spirit wait for the hope of Righteousness by Faith IN the context the Apostle perswadeth the Galatians to stand fast in
For Explication The words shew us Two things I What is the Tenour of the Legal Covenant II. What is the Tenour of the Righteousness of Faith I. What is the Tenour of the Legal Covenant Verse 5th For Moses describeth the righteousness which is of the Law that the Man which doth those things shall live by them For understanding his drift you must consider this That at the first promulgation of the Gospel both Iews and Gentiles were rivals for the favour and mercy of God They did both at the same time start and set forth as two Racers striving who should win the Goal or carry away the Prize of Justification So the Apostle represents them Rom. 9 30 31 32. What shall we say then that the Gentiles which followed not after righteousness have attained righteousness even the righteousness which is of Faith but Israel which followed after the Law of Righteousness hath not attained to the Law of righteousness Wherefore Because they sought it not by Faith but as it were by the works of the Law For they stumbled at that stumbling-Stone It is agreed among the Learned that the terms there used are Agonisâical and that there is an allusion to Racers The Approbation or Mercy of God was the Prize that all ran for both Iews and Gentiles These were the two Competitours And as in all Racing they had a Law prescribed which they were to observe So both took their several ways Now VVho got the Goal The Iews strained themselves all that they could to get it by their Law And the Gentiles by the Law of Faith the business is VVho would soonest come to the Goal or be accounted Favourites of God The Gentiles upon Faith and Repentance though formerly they had been Idolaters Or the Iews that would be Justified by the Observances of their Law rejecting Christianity The Apostle determineth that the Iews though they did most earnestly contend to be Justified by the Law yet did not out-run the Gentiles so as to get to the Goal or obtain the Prize of Justification from them VVhy Because they sought it not by the Evangelical way and could not endure that when it was revealed to them but thought their Legal Observances would Commend them to God and so stumbled in the very midst of their Race out of Impatiency that their Law should be abolished and they levelled with the Gentiles and required to believe in a Messiah who lived and died in a mean condition and so they utterly miscarried in their pursuit of Justification and Acceptance with God These were the two Litigant Parties and the case in debate at that time Now to take off the Iews from this vain and dangerous attempt the Apostle bringeth the two ways to a fair hearing And proveth that the Law can be no way to justifie Sinners even from Moses himself whose Authority they so much cried up He proveth it from his description of the Righteousness which is by the Law The sum of his Argument is this There is no Justification but either by the Law or by Faith you must Foregoe the one and Cleave to the other for you cannot hold by both Now you are left to your choice which way you will take to run to the Goal and obtain the Prize If you will hearken to Moses he himself propoundeth two ways of Justification by the Law and by Faith What he saith of the Righteousness of Faith we shall see by and by But what he saith of the Righteousness of the Law is evident The Man that doth these things shall live by them The Law is no way to Justifie Sinners for by the Law you are Accursed if you sin we cannot live if we do not all that is required of us and contained in the Law Now we that are conscious to so many frailties have no reason to be fond of Justification by the Law which exacteth such a strict rigid obedience in all Moral Duties even to the least tittle and addeth so many burdensome Ceremonies The Law promiseth Life on doing all that was required of them to do and threatned a Curse on them that did it not without allowing Repentance But in the Law of Faith sure Mercy and Pardon is provided for the Penitent Believer And therefore Justification is not put upon such Impossible and Difficult Terms It dependeth upon what Christ did for us as he died and rose again and what we are to do our selves is plain and easie plain to be understood and easie by Grace to perform II. What is the Tenour of the Righteousness of Faith This is set forth Negatively and Positively what it saith not and what it saith 1. Negatively what it saith not Verses 6 7. But the Righteousness which is of Faith speaketh on this wise Say not in thy heart Who shall ascend into Heaven that is to bring down Christ from above or Who shall descend into the deep that is to bring up Christ again from the Dead Here Two Questions are removed as inconsistent with or improper to the Righteousness of Faith First The First Question Who shall ascend into Heaven That is to fetch the Knowledge thence of Heavenly Mysteries or to bring down Christ from above as if he had never been on Earth to make known the Doctrine of Salvation but were as yet to be called from Heaven for this purpose No that is sufficiently done already John 3.13 No Man hath ascended up into Heaven but he that came down from Heaven even the Son of Man which is in Heaven To comprehend Heavenly Mysteries is Christ's Prerogative who came from the bosom of the Father in our Nature to communicate this knowledge to us and to shew us upon what terms we may be Justified before God and enjoy his Grace and Favour Secondly The Second Question is in the 7th Verse Or Who shall descend into the deep that is to bring up Christ again from the Dead In Moses it is Deut. 30. 13. Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it to us that we may hear it and do it But the Sea is sometimes considered for its latitude and breadth and sometimes for its profundity and depth and so is often put in Scripture for the Bottomless Pit as opposite to Heaven Heaven being highest and the bottom of the Sea lowest and is frequently used for the Bottomless Pit or the state of the Dead The meaning is You need not say Who shall bring up Christ again from the âead as if he were yet in the Grave and all hopes of Salvation were buried with him since long ago he is risen from the Dead and ascended into Heaven and hath sent abroad his Messengers to Proselyte the World indowing them with power from on high for this Work 2. Positively But what saith it Where take notice of First The Words Secondly The Sense First VVhat VVords are put into the Mouth of the Righteousness which is by Faith
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midât of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus âhrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
for God First Let us open this looking First It implieth Faith or a believing the reality of these Invisible things That there are eternal and glorious things to be enjoy'd after this life Certainly an Object though never so glorious cannot be seen without eyes Now Faith is the eye of the Soul without which we can have no prospect of the World to come Therefore Faith is defined to be Heb. 11.1 The substance of things hoped for and the evidence of things not seen Without Faith Reason is short sighted and there is a deep mist upon Eternity 2 Pet. 1.9 Reason is acute enough in discerning what is noxious and comfortable to the present life Good for Back and Belly but it seeth little of any thing beyond this present World so as to quicken us to make any preparation for Death and Eternity The Mind hath no eyes to look beyond the mists and clouds of this lower World but such as the Spirit of Wisdom and Revelation is pleased to give us and cannot believe the reality of the unseen glory 'till in his light we see light Ephes. 1.17 18. Alass The wisest part of Mankind are taken up with Toys and Childish Trifles in comparison of these Invisible things The sweetness of Honour VVealth and Pleasure is known easily by feeling and therefore known easily and known by all but few can see the reality and worth of these unseen things Though Heaven and Glory be talked of in their hearing yet they know it not 'T is quite another thing when it is represented to us in the light of the Spirit None discern the worth of these things but those that have the Eagle-eye of Faith that can pierce above the Clouds to the Seat of the Blessed Faith is like a Prospective-glass by which we see things at a distance Others onely mind things at hand things that may be seen and felt Compare Lumen Fidei the light of Faith with the light of Sense That one degree of light the light of Sense can onely discern things near us present with us and before our eyes Those things which lie out of the view of Sense make no Impression upon them They see nothing but these corporeal things which even Dogs and Horses see as well as they As for Instance That it is good to eat well and drink well and sleep well To be at liberty and enjoy our pleasure or mind our business here in the World and thrive and prosper and do well according to hearts desire But the light of Faith will discover that there is no such danger as perishing for ever no such worth in any thing as there is in Salvation by Christ no such business of Importance as seeking after Eternal Life That all the gay things of Sense are but as so many May games to this happiness All the terrible things in the VVorld but as a Flea-biting All the business of the VVorld but as a little Childish sport at Push-pin in comparison of working out our Salvation with fear and trembling Much of Christianity lieth in opening the eye of Faith and shutting that of Sense Faith can look through all the clouds and changes of this VVorld To those eternal perpetual solid good things which God hath prepared for them that love him and so can the better contemn all those perishing vanities which the VVorld doteth upon This is that which is called in the Text looking and not looking c. The next degree of light is Lumen Rationis Reason can onely guess at future contingencies or at best see things in their causes and that it is probable if nothing letteth that such and such things will fall out but Faith can look through all distance both of time and place and the mist of contrary appearances to things promised with such certainty and sure perswasion as if the things we are perswaded of were at hand Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Still it can believe in hope against hope and see Sun-shine at the back of the Storm and Heaven and Happiness in the midst of deep Afflictions Compare the Lumen Fidei with the Lumen Prophetiae Rev. 20.12 They agree in the common object such things as are revealed by God They agree in the same common nature That they see things future and to come with such clearness and certainty as if they were in being They differ because Faith goeth upon the common Revelation which God hath made to all the Saints in Scripture The other some special Revelation made to certain chosen persons The light of Faith affects the Heart with great joy and comfort The other is usually accompanied with rapture and extasie Yea let us compare it with Lumen Gloriae The Beatifical Vision that worketh a change in Body and Soul 1 Iohn 3.2 This in Soul 2 Cor. 3.18 There we see him Face to Face 1 Cor. 13.12 Here as in a Glass Though we are not so higly affected with the light of Faith yet as truly That nullifieth all sin and misery This exasperateth the Heart against sin and fortifieth it against misery Though the light of Faith giveth not as full an enjoyment of God yet as sure and proportionably affecteth the Heart as if we saw Christ in the midst of his Holiness and Paul with his Crown of Righteousness It puts the Believers Head above the Clouds in the midst of the glory of the World to come Once more this Lumen Fidei is somewhat like that sight which God hath of things Scientia Visionis simplicis Intelligentiae God seeth all things that may be in his own All-sufficiency all things in his own Decree Faith acts proportionably It sheweth all things that may be in the All-sufficiency of God and though it be not sure of the event yet our God is able Dan. 3.17 18. It seeth all things that shall be in the Promises of the Gospel wherein his Decree is manifested it realizeth them as if they were already They have a pledge of the Blessing when they have the Promise Now if we had such a Faith could thus look to things unseen it would produce notable effects A Man would be another manner of Christian Secondly It implieth an earnest Hope as well as a lively Faith Hope implieth Two things First A frequent Meditation Secondly A desirous Expectation 1 Frequent Meditation For Faith is acted by serious Thoughts Carnal Men are described to be those who mind earthly things Phil. 3.19 And again Who mind the things of the flesh Rom. 8.5 As a Man is in the constitution of his Heart so are his musings and meditations For thoughts being the genuine birth and immediate off-spring of the Soul do discover the temper of it But those that
best known by those eternal Torments which are appointed for the punishment thereof Present punishments do somewhat discover it Now know that it is an evil thing and a bitter that thou hast forsaken the Lord thy God Ier. 2.19 Briars and Thorns and sensible smart will teach us that which bare contemplation doth not But if the Temporal punishment maketh us know What an evil thing and a bitter it is What will Eternal do Go ask the Damned in Hell whether it be a light thing to Sin against God Mark 9.44 Where their Worm dieth not and the Fire is not quenched Here is the great aggravation of Sin that for Temporal Trifles they have lost Eternal Joys and run the hazard of Eternal Pains for the ease mirth and pleasure of a Moment And then for things evil in opinion it sheweth how falsely we are deluded As Afflictions Sufferings and Losses for Christ Death c. It much concerneth us to have a true notion of these things For Afflictions It sheweth that they are not so bad as the World taketh them to be They are tedious for the present but 't is but for a season 1 Pet. 1.6 Wherein ye greatly rejoice though now for a season if need be ye are in heaviness through manifold Temptations All things are lessened by having eternity in our minds the delights of the World and the sorrows of the World 1 Cor. 7.29 Since the World passeth away and the fashion thereof we should rejoice as if we rejoyced not mourn as if we mourned not the good and evil will be soon over We cry out How long but 't is not for ever 'T is grievous but 't is not Eternal 't is not Hell yea they may be good Psal. 119.71 It is good for me that I have been Afflicted that I might learn thy statutes All things are good as they help on a blessed eternity so Afflictions may be good that part of the World that is led by sense will never endure this but that part which is led by Faith will easily assent to it the World that is led by sense say to a Covetous Man that the loss of an Estate is good to a Worldly Rich Man that Poverty is good to an Ambitious Man that it is good to be despised and contemned to Voluptuous Man that it is good to be in Pain to Afflict the Body for the good of the Soul they will never believe you But go to them that measure all things by Eternity and they will tell you that Poverty maketh way for the true Riches Mourning for the true Glory Want for fulness of Pleasure at Gods Right Hand That misery mortifieth sin 1 Cor. 11.32 When we are judged we are chastned of the Lord that we should not be condemned with the World Sufferings for Christ If we win Eternity with the loss of all the World we are no losers For the World passeth away and the Lusts thereof but he that doth the Will of God abideth for ever 1 Iohn 2.17 But on the contrary 't is a sorry bargain to lose Eternity for the injoyment of all the World Mat. 16.26 For what is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul And then Death the King of Terrors yet 't is not feared by a Christian because it is an entrance into Eternal Life when he dieth then shall he live Iohn 11.25 26. I am the Resurrection and the Life he that believeth in me though he were dead yet shall be live and whosoever liveth and believeth in me shall never die Believest thou this If we have a sense of this why should we be troubled to be uncloathed that we may be cloathed upon with Immortality and Glory It separateth us from our Worldly Friends and Benefits but bringeth us to God with whom we shall abide for ever it puts an end to time that we may enter into Eternity so that death is ours 1 Cor. 3.22 A Friend not an Enemy It maketh an end of Sin and Sorrow to make way for Blessedness and Glory For things Good Good seeming or Good real Good seeming There are many things which the vain deceived World doteth upon which are impertinencies to our great end As Foolish Sports and Recreations Eccles. 2.2 I said of Laughter It is Mad and of Mirth What doth it There are other things which are meer inconsistencies As many evils which we commit for a little Temporal happiness Then real good things Duties Ordinances Graces Christ the Favour of God We know how to value these things by looking to Eternity The good things of this World are not valuable only upon a natural account but as they are helps to Heaven If they be diversions from eternity they are the worst things that can befal us to be condemned to this kind of felicity is a part of Gods Curse Ier. 17.13 They that forsake thee shall be written in the Earth On the contrary to have our names written in Heaven is a great Blessing Luke 10.20 Notwithstanding in this rejoice not that the Spirits are subject unto you but rather rejoice because your names are written in Heaven It is better to injoy a little as an help to Heaven than a great deal as an hindrance to it oh Blessed is the Man that taketh no farther content in the comforts of this life than they may further his Soul to Eternity If an Estate increase upon you 't is most valuable as you may be rich in good works and take hold of Eternal Life 1 Tim. 6.18 When your Hearts rest in them without subordination to Eternal things your estate becometh a Snare whatever the Heart is set upon if it be not in order to this end and scope 't is cursed to thee The Spiritual Blessing of all our natural comforts is in order to this last end But then for Duties time spent with God in order to Eternity is the best part of your lives Acts 26.7 When we are imployed in the World we make provision but for a few Months or Days it may be Hours But in converse with God you lay up for everlasting the Throne of Grace will be the more sweet because 't is the Porch of Heaven Ordinances and publick means of Grace A Child of God valueth them more than the greatest Worldly advantages Psal. 84.12 One day in thy Courts is better than a Thousand I had rather be a Door-Keeper in the House of my God than to dwell in the Tents of Wickedness But why Because there is trading for Eternity there he gets a prospect into Heaven and heareth news of his Long-home And then Graces they are glorious things because they are the seed and earnest of eternal glory 'T is called Immortal Seed 1 Pet. 1.23 When this state is begun it cannot be dissolved and it is called the Earnest of the Spirit Graces as well as comforts are his Earnest By all these things the Holy
giving every Man his good things and in letting them take their own choice and heaping worldly things upon them who have placed their felicity in them But how shall we know that Men count these things their good things and have chosen them for their Portion 1. Our choice is known by our use They that abuse these things to the satisfaction of their own lusts and with too free a license let loose their hearts to worldly things these count them their good things They would have their Heaven here and their Happiness here as this Rich Man altogether lived voluptuously and fared deliciously every day The World is to be used sparingly 1 Cor. 7. 29 30 31. But this I say Brethren the Time is short it remaineth that both they that have wives be as though they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away VVe stay here but a while 1 Pet. 2.11 Dearly Beloved I beseech you as strangers and pilgrims abstain from fleshly lusts Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile and separation from God If we converse not with weanedness and sobriety which is necessary for the heirs of Promise who expect their Heaven and Happiness elsewhere it is a plain Argument we would make the best of the present world and would please and gratifie the flesh as if all the happiness of the VVorld to come were but a fancy VVe are upon a journey homeward and we must abstain from every thing which may hinder us in it The delights of the way over-freely used shew we have no mind to get home as the Flesh-pots of Egypt stuck in the Israelites minds and diverted them from Canaan and they were ready to run back at every turn Well now those that abuse the good things of this life are cut off from better Luke 16.11 If therefore ye have not been faithful in the unrighteous Mammon who shall commit to your trust the True Riches 2. Our choice is known by the end of our lives This Rich Man lived to himself and not unto God satisfying his lusts and not minding his duty the good things given him by God were spent upon himself without any regard to God's Glory and the good of others If we have these things only for our selves we place our felicity in them Luke 12.21 So is he that layeth up Treasure for himself and is not Rich towards God That is that maketh no other use of his increase and plenty but only to possess it or to provide for himself by it never thinking of imploying that he hath to spare for the Service of God or the Relief of the destitute The Apostle giveth it in charge to them that be Rich in this World 1 Tim. 5.18 That they do good that they be rich in good works ready to distribute willing to communicate Our happiness is to be reckoned by the use and improvement of an Estate rather than by the enjoyment of it if so then we may lay hold on eternal life Verse 19. For the comfort of the use continueth with us in the other World our VVorks follow us but our VVealth doth not And therefore if we love the World and seek the World for its own sake and not as a means to higher things we take up with present things In all our enjoyments our end should be to glorifie God and be useful to others A Christian should still mind eternal ends and therefore to mind the enriching of our selves and ours and not to do God service implyeth a loving of the World for its own sake whereas all should be improved for God we must use them as his good things rather than our own 3. When all their bustle and their stir is about their good things here Psal. 127.2 They rise early and sit up late and eat the bread of sorrows and all to get a larger supply of the comforts of the worldly life but Heavenly things are neglected or sought after in an overly and careless manner Our main care should be about other things Mat. 6.33 Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you 4. When thy heart is satisfied with these things not looking nor longing for an higher happiness Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Though we be not greedy to get more yet we take too much complacency in what we have already VVorldliness venteth it self by greedy desires and carnal delight chiefly by the latter Delight or a well-pleasedness of mind is the supream act of love it belongeth to God as the chief good The world is not our felicity but an appendage to our felicity an overplus to the great Blessings of the Covenant and therefore not first to be sought nor first delighted in Now to be satisfied or sit down contented with honours riches and pleasures without God or in the want of better things is a great evil The Scripture disswadeth from this Psal. 62.10 If riches increase set not your hearts upon them Let not your hearts be set on them so as to seek no farther Mark 10.24 How hard is it for them that trust in riches to enter into the Kingdom of God Trust is Quies Animi The repose of the Soul in the midst of Soul dangers The Scripture telleth us of God's children how much more they delight in God than in other things Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time when their corn and their wine increased And Psal. 119.14 I have rejoiced in the way of thy testimonies as much as in all riches Ver. 72. The Law of thy mouth is better unto me then thousands of Gold and Silver They are still longing and looking out for an higher happiness professing they will not be put off with these things but they desire Pardon and Grace that they may tast the incomparable delights of being in the number of God's favourites Psal. 106.4 7. Remember me O Lord with the favour that thou bearest unto thy People O visit me with thy salvation That I may see the good of thy chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name 5. Our good things are known by our unwillingness to part with them Many profess they would not get the world with the loss of Heaven but that is not so close and present a trial but are you content to lose the World so you
are all gone and you must fall into the hands of an unreconciled God to Answer for the abuse of these things 3. After Death then the Misery will appear indeed If you have gotten so much hardness of heart that you did not apprehend God's Anger against you nor see any hazard upon the back of Death yet then you enter into your eternal Misery and one moment puts an end to all your joy for ever VVhen the Saints who having chosen God for their Portion are comforted you are tormented Their condition may be sad here in the world but yours is sad for ever Three things torment the wicked and they are all in this Parable First There is Memoria praeteritorum the remembrance of our former good Estate in the World and the ill use we made of it Son Remember that thou in thy life time receivedst thy good things VVhere are now his fine Garments stately Houses the sweet Odour of his fragrant Ointments his Lustful Meats and Dainty Rich and Sprightly Wines and Artificial Sauces with all the costly accommodations of his Pomp and Pleasure The things are gone but the remembrance of them is a a sting to his Soul for ever 2. There is sensus praesentium a sense of his present misery v. 25. I am tormented in this flame There is a bitter sense of the Wrath of God and nothing to allay it or divert the mind from it 3. There is Metus futurorum a fear of what is to come v. 26. Between us and you there is a great Gulph fixed They are in termino in their final state and there must abide there is no passing from death to life more nothing remaineth but a fearful looking for of Iudgment and fiery Indignation Heb. 10.27 Vse I. Information to teach us 1. What litâle reason the People of God have to envy wicked Men their Portion We should rather pity them alass this is all they get they have this and no more this and everlasting destruction at the back of it God suffereth them to clamber up to the height of Wealth and Honour that their fall may be the more terrible Worldly Wealth and Prosperity is not of so much worth and excellency as many think If it were the conduit wherein God conveyeth his special love it were an other matter though we should be satisfied in God's ordering but it is not so if it were so it would be dispensed otherwise than it is the wicked would not have so much of it nor the Godly want it so much The Godly want it the rather because they think so highly of it and God is more gracious than to give it to them when they are in a frame so ready to abuse it 2. How contented the People of God should be in a mean condition if God reduce them thereunto See Sermon on Mark 10.23 Vse II. Is Caution to us all Now we must turn Abraham's Memento remember into a Cave beware Beware that you do not receive your good things in this Life I must turn the exprobration into Counsel and Admonition Prevention is better than remembrance 1. Be satisfied with nothing which may stand with the hatred of an Eternal God The enjoyment of all the VVorld may but Sanctifying Grace cannot The highest worldly happiness may consist with God's hatred and the greatest adversity of the Saints with his love The first is verified in Christs supposition Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me And the latter is verified by that of the Apostle Rom. 8.35 36 37 38 39. Who shall separate us from the love of Christ Shall Tribulation or Distress or Persecution or Famine Nakedness or Peril or Sword As it is written for thy sake we are killed all the day long we are accounted as Sheep for the Slaughter Nay in all these things we are more than Conquerors through him that loved us For I am persuaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things Present nor things to Come nor Heighth nor Depth nor any other Creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. A Man may rejoice in the Love of Christ in the want of other things 2. Be satisfied with nothing but what will stead thee and serve thy turn in the other VVorld for all must be measured with respect to Eternity 1 Tim. 6.19 Laying up in store a good foundation for themselves against the time to come that they may lay hold on Eternal Life And Mat. 6.19 20 21. Lay not up for your selves Treasures upon Earth where Moth and Rust doth corrupt and where Thieves break through and Steal But lay up for your selves Treasures in Heaven where neither Moth nor Rust doth corrupt and where Thieves do not break through nor Steal For where your Treasure is there will your Heart be also A Sermon on 1 Cor. xiii 4 5 6 7 8. Charity suffereth long and is kind Charity envyeth not Charity vaunteth not it self is not puffed up Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil Rejoyceth not in iniquity but rejoyceth in the truth Beareth all things believeth all things hopeth all things endureth all things Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away I Have a long time had a desire to open the Nature of this Divine and Heavenly Grace of Charity I know not how the Argument will relish with you but my aim is rather to profit than to please We are defective in our Duties to God the Lord knoweth But what and if I shew that we are as defective in our Duties to Man wherein we think Natural Conscience is a sufficient Guide to us A little serious Reflection upon this Scripture will discover it In the Context observe I. The Excellency and Necessity of Charity above all other Gifts II. The Nature and Properties of it 1. For the Excellency and Necessity of Charity Gifts are of several sorts as on the same Tree grow Leaves Flowers Fruit None ad Pompam for show but all ad Usum for use But in the Gifts for use some make us profitable others acceptable Though they have their use yet they profit not to Salvation Though I speak with the Tongue of Men and Angels and have not Charity I am become as a sounding Brass or a tinkling Cymbal And though I have the Gift of Prophesie and understand all Mysteries and all Knowledge and though I have Faith so that I could remove Mountains and have no Charity I am nothing And though I bestow all my Goods to feed the Poor and though I give my Body to be burnt and have not Charity it profiteth me nothing A Man may sacrifice a stout Body to a stubborn Mind yet if it be not for God's Glory and to
11.1 Be ye followers of me even as I also am of Christ. These holy Men had the same nature the same interests and concernments We have the same helps and incouragements the same God and Christ and Spirit and Rule and Hopes and Comfort and Glory which should shame us to come short of them Therefore you must be a going from strength to strength Yea the Angels Matth. 6. 10. Thy will be done on Earth as it is in Heaven It is but reason that they that would be like them for priviledges should be like them for service and duty If the Angels that are out of Gunshot and Harms-way hold on in God's service much more should we Wicked men think every thing in Religion enough and that we make more ado than needeth but Christ referreth us to the Angels Yea to God himself 1 Pet. 1.15 Be ye holy as he that has called you is holy Matth. 5.48 Be ye Perfect as your heavenly Father is perfect Now therefore we must by degrees be growing up unto this estate The holiest upon Earth are not a sufficient copy to us God is essentially Holy infinitely Holy originally Holy Now wherein must we imitate him We must be immutably holy we should aim at that state when we shall be in some sort so God is universally holy in all his ways and works we should get nearer and nearer to this Pattern 6. That we may answer our many experiences There is no man of any long standing in the profession of Godliness but he hath many experiences of the bitterness of Sin when he hath been medling with Forbidden Fruit. And on the vanity of the Creature when he hath doated upon it and at length he findeth that there is a lye in his right hand Eccles. 1.14 I have seen all the works that are done under the Sun and behold all is Vanity and Vexation of Spirit Of the comfort of duty when done all things for God there is a sweetness accompanieth it Micah 2.7 Do not my words do good to him that walketh uprightly Of the help of God in his difficulties and straights Psal. 46.1 God is our refuge and strength a very present help in trouble Of the truth of his promises Psal. 18.30 As for God his way is perfect the word of the Lord is tryed he is a buckler to all those that trust in him Of Answer of Prayers Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication Because he hath inclined his Ear unto me therefore will I call upon him as long as I live Of the enterprizes of Satan 2 Cor. 2.11 Lest Sathan should get an advantage of us for we are not ignorant of his devices Now to have all these experiences and to be nothing improved and bettered is very sad 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive nor Eyes to see nor Ears to hear unto this day To be nothing better nothing wiser is an argument of spiritual stupidness and folly 7. To answer all the means and the care and cost that God hath been at with us and for us God expecteth growth where he has afforded the means of growth in great plenty Luke 13.7 He said to the Dresser of his Vineyard behold these three years I came seeking fruit on this Fig-tree and find none cut it down why cumbreth it the ground It must be understood De jure not De facto of what God might expect for God cannot be disappointed Have I been thus long with you and hast thou not known me 14. Iohn 9. It was a grief to Christ when they were not grown under the means of grace Luke 12.48 Where much is given much is required It is grievous to the spirit of God when we are no better for all that is done to us Application 1. As it is a priviledge of the sincere Christian whose heart is set Heavenward Use. So it is for his incouragement They go from strength to strength if there be new troubles there is new strength Many are ready to faint in the Valley of Bacha and think they shall never hold out There is a continual supply Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality Eternal Life Luke 8.15 The good ground bringeth forth fruit with patience They have present support and shall have final deliverance 138. Psal. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my Soul God gives a power to bear up your Spirit in all your burdens God is no Pharaoh you shall have strength with your work strength with your tryals strength with your difficulties A good man will not over-burden his Beast And God will give final deliverance your troublesome journey will not last long it will be over in a little time and then you shall appear before God in Zion There is rest Rev. 14.13 That they may rest from their labours and their works follow them In Heaven you have nothing to do but to bless God and praise God and admire God to all Eternity Therefore be incouraged go in the strength of your present refreshings and God will find new grace for you while you continue upright with him 2. As it is a duty 1. Use. It sheweth the folly of them who count an earnest pursuance of Eternal Life to be more than needs and that a little holiness will serve the turn Oh no! a Christian should always be growing and always improving still pressing nearer and nearer towards the mark going on from strength to strength There is no nimium in Holiness you cannot have too much Holiness or too much of the love of God nor of the fear of God nor of faith in him There are many that come near and never enter Luke 13.24 Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Certainly he that knoweth what was lost in Adam and must be recovered in Christ cannot think he can do enough or too much How hard a matter is it to keep what we haveâ Such is the vanity lightness and inconstancy of our Hearts in good and so furious are the assaults of sundry Temptations and so great is our impotency to resist them our proneness to turn from the ways of God so great so strong subtile and assiduous are our Spiritual Adversaries so many are those Difficulties Discouragements Diversions and Hindrances which we have to wrestle with and overcome in the way to Heaven that it concerneth us to give all diligence to advance in our Christian Course Once more there is so much promised that certainly a Man knoweth not what Christianity meaneth if he striveth not to be more holy So exact is our Rule and strict so holy is our God so great are our Obligations from all the Means and Providences of God that such a vain Conceit cannot possess the Soul of
a serious Christian. 2. Use. It reproveth those who if they have gotten such a measure of Grace whereby they think they may be assured they are in a state of Grace they never look further but set up their Rest and think hereafter Christ will make them perfect when they dye Consider 1. They hazard their Claim of Sincerity that do not aim at Perfection For where there is true Grace there will be a desire of the greatest Perfection as a small Seed will seek to grow up into a Tree He that is truly good will be growing from good to better and so is best at last the more his Light and Love is increased the more he is troubled about the Relicks of Sin and grieved at his heart that he can serve God no more perfectly 2. All Promises are accomplished by degrees And so far as we hope for any thing we will be endeavouring it 1 Iohn 3.3 Every man that hath this hope in him purifyeth himself even as he is pure 3. According to the degrees of Grace so will our Glory be The Vessel is filled according to its capacity They that are growing here have more in Heaven He that improved ten Talents hath a Reward proportionable and so he that improved five Matth. 25. As our measures of Grace are so will our measures of Glory be all according to their Size and Receptivity As there are degrees of Punishments in Hell so of Rewards in Heaven He that loved God more on Earth has more of his Love in Heaven 3. Use. It sheweth the miserable Estate of them that do not go from Strength to Strength but from Weakness to Weakness That wast their Strength by Sin that are fallen back and have lost the savouriness of their Spirits and their delight in communion with God and grow more careless and neglectful of holy Things weak in Faith impatient under the Cross formal in holy Duties their Heart is not watched their Tongue is not bridled their Conversation is more vain they wax worse and worse Oh! take heed of such a declining Estate When Men fall from their first Love Rev. 2.4 I have somewhat against thee because thou hast left thy first love First Faith 1 Tim. 5.12 Having damnation because they have cast off their first faith Or first Obedience 2 Chron. 17.3 The Lord was with Iehoshaphat because he walked in the first ways of his father David David in his later time fell into scandalous Crimes 4. Use. Is to perswade you to go on from Strength to Strength It is the Gift of God's free Grace and the Work of the Spirit Eph. 3.16 That he would grant you to be strengthened with might by his spirit in the inner man By maintaining and actuating Grace notwithstanding all difficulties Motives 1. What a monstrous thing is it to be always Babes and Infants in Grace Heb. 5.12 13. For when for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat For every one that useth milk is unskilful in the word of righteousness for he is a Babe After many years of growing to be a Babe still an Infant still is monstrous 2. Besides your entrance into Christianity there must be a progress There is the Gate and the Way Matth. 7.14 Straight is the gate and narrow is the way that leadeth unto life Will you always keep at the Door and Entrance It is not enough to begin but you must finish what you have begun in the way of Mortification Heavenly-mindedness and Self-denial 3. All the Ordinances promote your Growth it is the Work of the Spirit but the Spirit doth it by the means of Grace We must not be idle and negligent but use the means as the Word 1 Pet. 2.2 As new-born babes desire the sincere milk of the word that ye may grow thereby Every Duty giveth Christ a more hearty Welcome into your Souls but especially the Lord's Supper At the Table of the Lord we have our Spiritual Refreshings Our Initiation was by Baptism but our Growth by this Ordinance How doth this do it Partly as it increaseth our assurance of God's Love and so encourageth us in his Service Partly as we do more solemnly make use of Christ who is our Sanctification 1 Cor. 1.30 Partly as it doth excite unto more fruitfulness we being planted in the Courts of God and feasted at his Table and taking our Meal and Viaticum to encourage us in our Journey to Heaven 4. How many have thrived by less means Twice Christ marvelled at the Faith of the Centurion Matth. 8.10 He marvelled and said I have not found so great faith no not in Israel And at the Unbelief of his own Country-men Mark 6.6 He marvelled because of their unbelief One had so great a Faith and so little Means the other so little Faith and so great Means 5. You might more convert the World if you had more Grace and Holiness in your Hearts and did discover it more in your Conversations By your Purity Matth. 5.16 Let your light so shine before men that they may see your good works and glorify your father which is in heaven The more we live holily the more we commend our Profession So by your Constancy and Courage 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of Glory and of God resteth upon you On their part he is evil spoken of but on your part he is glorified By your deadness to the Pleasures of the Flesh 1 Pet. 4.4 5. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you Who shall give account to him that is ready to judge the quick and the dead By your Fidelity in your Relations The Apostle speaking of the faithful behaviour of Servants saith Tit. 2.10 Shewing all good fidelity that ye may adorn the Doctrine of God our Saviour in all things What is the reason that the Hearts of Men are not more freely drawn out to the Doctrine of Christ Doubtless one reason is it wanteth adorning and beautifying by the carriage of its Professors They that carry themselves holily in their Relations they make Religion a beautiful lovely thing in the Eyes of the World 1 Pet. 3.1 Likewise ye Wives be in subjection to your own Husbands that if any obey not the word they also may without the word be won by the conversation of the Wives That is preparatively induced Prejudices vanish at least 6. You harden the Wicked while you continue in your Weaknesses and are so like them so feeble in the resistance of Sin and the governing of your own Passions Appetites and Desires You should condemn the World as Noah Heb. 11.7 By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâth all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
so 1 Pet. 1.13 Be sober and hope to the end Draw off your Affections from Carnal Vanities or Delights of the Senses that you may more earnestly mind God and Heaven 2. Wait on all opportunities of profiting and use the known Means of Grace more conscionably These Graces indeed are not acquired but infused they are God's Gifts As for Faith Eph. 2.8 For by grace ye are saved through faith and that not of your selves it is the gift of God So for Love 1 Iohn 4.7 Beloved let us love one another for love is of God Not only recommended to us by his Example but wrought in us by his Spirit So for Hope Rom. 15.13 Now the God of hope fill ye with all joy and peace in believing that ye may abound in hope through the power of the Holy-Ghost But God loveth to bless us by his own means which are the Word and Prayer 2 Use. Exercise these Graces Remember they are your Armour and Furniture for the Conflict when your Resolutions of Obedience to God are most assaulted or you are apt to be discouraged 1. When any Want Cross Sorrow or Tribulation overtaketh you upon Earth fetch your Comforts from God Christ and Heaven be sure that Faith Hope and Love be at work so the Children of God are wont to do in their deep Afflictions How calamitous soever our condition be Faith can see that there is comfort enough to be had in God Christ and the Covenant 1 Pet. 1.8 In whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory So for Hope Rom. 12.12 Rejoycing in hope patient in tribulation Though we are pressed with Wants and Miseries yet there is a better State to come And in the worst condition Love can rejoyce in God Hab. 3.18 Yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In some grievous Temptation whereby we are apt to wax weary in our Minds stir up these Graces Do I believe the Promises heartily love God and hope for his Salvation And shall his Service or my Fidelity to him be tedious to me When some present Delight inviteth us to Sin or some present Bitterness to draw us off from God in time of Temptation these Graces are seasonably acted to counterbalance Things carnal with spiritual Things present with future Heb. 11.35 They were tortured not accepting deliverance that they might obtain a better resurrection A Sermon on Prov. xiv 14 The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself IN the Proverbs we must not look for Method and Coherence for these Sentences are not as Golden Links in a Chain hanging one to another but as Pearls in a String every Sentence is precious but independant of each other In this Proverb I shall take notice 1. Of the Drift of the Holy-ghost 2. The Art and Contrivance so as may best suit that Scope First The drift of the Holy-Ghost is the same with that of many other Scriptures and divers Passages in the Proverbs also which may serve for a Doctrine Doctr. That whether good or bad every one shall reap the Fruit of his own ways Isa. 3.10 11. Say ye to the righteous that it shall be well with them for they shall eat the fruit of their own doings Wo unto the wicked it shall be ill with him for the reward of his hands shall be given him To keep up the Hearts of that small company of godly Persons that yet remained among them God giveth them assurance of his goodness they shall fare well whatsoever befalleth others All things that happen shall be good or work for good to better their Hearts or hasten their Glory for they shall enjoy the Fruit of all their Labours But it is sure to go ill with the Wicked for he shall be rewarded according to what he hath wrought Lest you should think this a particular Promise to that time only Salomon maketh it the common Cordial of the Saints against the prosperity of the Wicked Eccles. 8.12 13. Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God that fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God Wicked Men though they escape long they shall not escape always though Punishment be delayed it is at length executed and generally they do not live long Lest you think this is spoken Pro more faederis according to the tenor of the Mosaical Covenant where long Life is promised instead of Eternity and short Life threatned as a Curse Let us see what the Gospel saith where we have greater Encouragements to quicken us to hold fast our Integrity and go on steadily in our Obedience and patient waiting on God Rom. 6.21 22 23. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death But now being made free from sin and become servants to God you have your fruit unto holiness and the end everlasting life For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Where the different Recompences are asserted and the manner how they accrue to us Death to Sin as Wages and Life to Obedience as the meer Gift of God not merited by us but bountifully bestowed by him This is the drift of the Holy-Ghost to shew that different Courses have contrary Ends and Issues Secondly The Art and Contrivance of this short saying whereby this Truth may the better be insinuated into our Minds and here 1. I shall take notice that here are two different Persons spoken of The backslider in heart and The good man 2. That both desire to be filled or satisfied 3. That the one taketh his own Ways and the other God's Direction 4. That in the Event they are both filled but in a different sense 5. That rightly understood every one hath this from himself The Backslider is filled with his own Ways and the godly Person hath his own Choice and eats of the Fruit of his Doings I. Let us state the Character of these different Persons for that is the Clue to guide us to the understanding of all the rest for according to this the different Course and End must be determined Well then The backslider in heart and The good man are opposed First The backslider in heart is he that turneth his Heart from God and his Ways and daily groweth worse and worse The Word may be rendred doubly either Aversus Corde or Reversus Corde and so it is meant either of the ordinary wicked Person or of the Apostate the one turneth away from God after Counsel the other after Tryal 1. It is meant principally and chiefly of the ordinary wicked Person who turneth
the Original of that Altar which Paul saw with this Inscription To the unknown God Acts 17.23 I have brought this account to shew you that all Evil is sent by God and his Hand must be acknowledged in it or else Religion will fall to the ground When the Disciples were terrified in a great storm Christ cometh walking upon the Waters and telleth them Be of good chear it is I be not afraid Mark 6.50 They thought it was a Spectre but Christ saith It is I. In short the Author of all the Annoyances and Afflictions that befalleth us in this Life is God their End is Repentance their Cause is Sin and this well thought of will silence all our Murmurings II. That it is a great advantage to Patience when we can consider him not as an angry Judge but as a gracious Father The Cup which Christ drank off was very bitter and yet he saith The cup which my father hath given me Now every one cannot apply this Comfort for many are not so much as in a visible relation to God and others that visibly live in his Family yet are not owned and acknowledged by him as his dear Children rather counted Bastards than Sons as the Apostle speaketh Heb. 12.7 8. If ye endure chastening God dealeth with you as with sons for what son is he whom the father chasteneth not But if ye be without chastisements whereof all are partakers then are ye bastards and not sons Not legitimate but degenerate Children Others have a special relation to God such as is between Father and Children 2 Cor. 6.18 I will be unto you a father and ye shall be my sons and daughters saith the Lord Almighty These have an Interest in his dearest Love and a Right to his choicest Benefits and they shall know it by his Fatherly dealing with them Now to such this Comfort properly belongeth for though God may punish and afflict others yet he cannot be said to chastise them as a Father but as an angry Judge he doth punish them for their Offences and Rebellions Therefore if you would apply this Comfort you must clear up your Interest enter into Covenant with him and sincerely believe in Christ and devote your selves to him that he may be your God and Father But because Being and Seeing are two things and many that are the Children of God may not know themselves to be so therefore I shall 1. State this Matter 2. Shew what an advantage it is to Patience First I shall state this Matter in these Considerations 1. God is a Father by Creation or Adoption 1. In a more general Respect by Creation as Adam is called The son of God Luke 3.38 So Mal. 2.10 Have we not all one father Hath not one God created us God is more our Father than our natural Parents are they concur to our Beings but instrumentally but God originally It is God that formeth us in the Womb we are his Workmanship not our Parents both as to Body and Soul As to the Body Psal. 119.73 Thy hands have made me and fashioned me They know not whether the Child be Male or Female Beautiful or Deformed they cannot tell the number of the Bones Muscles Veins and Arteries which God hath framed in such a curious and exact Order But for the Soul which is the better part of Man that is of his immediate Creation therefore God is called The father of spirits Heb. 12.9 They do not run in the Channel of Carnal Generation or Fleshly Descent In this general sense by virtue of Creation God is the Father of all Men good and bad which though it give Cod a Title to our Love Service and Honour yet it giveth us no Interest in his special Benefits or the Fruits of his Fatherly Love it moveth God not to stir up all his Wrath against them yet not to bestow Saving Grace his Favour and Image upon them 2. More especially and in a more comfortable sense there is a more peculiar sort of Men to whom God is a Father by Adoption and they are his dear Children This Title is not by Nature but by Grace the Foundation of it was laid in the Election of God Eph. 1.5 Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will But before this Decree could be executed and take place the redemption of Christ was necessary for we read Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Sin needed to be expiated by the Son of God in our Nature before God would bestow this Honour upon any of Mankind Christ was to take a Mother upon Earth that we might have a Father in Heaven Forasmuch as the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Heb. 2.14 15. And besides this Grace is applied to us by the Spirit who by his effectual Operation bringeth us into a state of Love and Sonship As a Father by Creation he giveth us our natural Endowments as a Father by Adoption he giveth us the supernatural Grace of the Spirit to sanctifie and change our Hearts for Regeneration and Adoption always go together Iohn 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God And by the new Nature put into us we are brought into this new State and Relation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Soul that was shy of God then inclineth to him as our Lord that we may honour love and obey him and as our Happiness that we may seek after him and live in Communion with him And lastly the Act on our part that we may be received into the number of God's Children is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him if we really entertain him as sent by God to be our Lord and Saviour we are advanced to this Dignity Iohn 1.12 To as many as received him to them gave he power to become the sons of God even to them that believe on his name This of the Priviledge 2. You having received this Grace it is your duty to get it evidenced that you may maintain a comfortable sense of your Adoption It is evidenced by the dwelling and working of the holy Spirit in you Rom. 8.16 The spirit it self beareth witness with our spirit that we are
strength is not the strength of Bulls it doth not lie in brutish force but strength of Reason Our own Reason is too feeble to encounter our Passions if not assisted by Grace they are not healed by Time but spiritual Wisdom Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my soul. 2. Expostulate with your selves and cite all your Passions before the Tribunal of Reason Psal. 42.5 Why art thou cast down Oh my soul Why art thou disquieted within me God puts Ionah to the Question Ionah 4.4 Dost thou well to be angry So should we argue with our selves with whom are you displeased Is it with God He doth what he pleaseth he might cast thee into Hell and art thou angry because of his Temporal Chastisement He hath bestowed many Mercies upon thee and shall he not take his seasons to chastise thee Art thou angry with Man But is not God's hand in it Hast not thou done so to others Eccles. 7.22 For oftentimes also thy own heart knoweth that thou thy self likewise hast cursed others A Sermon on LUKE xxiii 34 Father forgive them for they know not what they do THE Words of the Dying are wont to be much observed when Men depart out of the Body they are usually more serious and divine and speak with greater weight As a Man that is to take a Journey trusseth up his Bundle or Fardle so when Men are to take a Journey to God and are upon the brink of the everlasting State they are wont to gather up whatever is of a divine and immortal Nature Especially the Speeches of the Godly dying are to be regarded who having laid aside worldly Affairs and earthly Thoughts are wholly exercised in the Contemplation of heavenly Things Therefore in Scripture we read of David's last Words 2 Sam. 23.1 and of Ioshua cap. 23. ver 14. And behold this day I am going the way of all the Earth But before he goes he would leave this Testimony for God Ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof So Iacob Moses Simeon Luke 21.29 30. Lord now lettest thou thy servant depart in peace according to thy word For mine eyes have seen thy salvation Paul 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day and not to me only but unto all them also that love his appearing Now certainly if any Man's dying Speeches are to be observed Christ's are much more Iob said Iob 19.23 24. Oh that my words were now written Oh that they were printed in a book That they were graven with an iron pen and lead in the rock for ever It were well if Christ's Words were written not in Cedar but in our own Hearts They reckon seven short Speeches of Christ upon the Cross and this is the first when he begins to break off his silence it is to pray for his Persecutors Father forgive them for they know not what they do In which Words there is 1. Christ's Request Father forgive them 2. The Argument by which it is enforced For they know not what they do I. Christ's Request Father forgive them Father is a word of Confidence towards God and of Love to his Enemies he mentioneth the sweetest Relation Father is a word of blandishment as Children when they would obtain any thing at their Parents hands cry Father Some observe that when he speaketh of his own Desertion he criâth My God! my God! But now when he prayeth for the Pardon of his Enemies he useth a more endearing Relation Father But the Observation is fond and nice for Christ in his own case useth the same endearing Title Mat. 26.39 Oh my father if it be possiâle let this cup pass from me and there is a special Reason why in his Desertion he should say My God! my God! as suiting the Title to his case Eli Eli My strong One my strong One He wanted the strong Support and the sensible Consolations of his Godhead It is most comfortable to observe how Christ upon the Cross calleth God Father he felt him a Judge and believeth him a Father The special Work of Faith in Afflictions is to maintain the Comfort of Adoption Heb. 12.5 Ye have forgotten the exhortation that speaketh unto you as unto children My son despise not thou the chastening of the Lord. Those that are under chastening may be Sons God doth not always put on the Person of a Judge when he taketh the Rod in his hand the change of your Condition doth not alter nor make void your Interest God is the God of the Valleys as well as the God of the Hills Christ was now as a Man forsaken and rejected of God left to the Assaults of Satan and Scorns of Men and yet in the height of his Pains and Passion he retaineth his Confidence Father forgive them The whole World is not worth the comfort that is wrapped up in that one word Father It is a great folly in the Children of God to question his Love meerly because of the greatness of their Afflictions We presently cry out as Iob 30.21 Thou art become cruâl to me with thy strong hand thou oâpâsâst thy self against me That he hath put off all Fatherly Affection because we judge of the Cross according to the sense of our own Flesh. And therefore meerly to question God's Love because of Afflictions is folly rather we may conclude the contrary of the two Bastards are left to a looser Discipline than Sons the Bramble of the Wilderness is suffered to grow and spread when the Vine is cut and pruned and pared The Stones that are to be set in the Building are most hewed and squared others lie neglected in the Quarry and are left to their own roughness Multiplied Afflictions are a sign God hath a care of you he will not suffer you to run wild And therefore in defiance of the Cross learn to call God Father look through the Cloud of the present Dispensation to the Love of God towards you Father forgive them Christ speaks as foreseeing the Danger and Punishment which they would bring on themselves as the fruit of their Madness and Folly and therefore he prays Father forgive them This Act was provocation enough to move God to dissolve the Bonds of Nature to cleave the Earth that it might swallow them up quick or to rain Hell out of Heaven upon them Lesser Offences have been thus punished and one word from Christ's mouth had been enough But Father forgive them we hear nothing but words of mild pity when he says Forgive he means also convert them for where there is no Conversion there can be no
Objects of Pity and Compassion rather than of Passion and Anger Eph. 1.32 Be ye kind one to another tender hearted forgiving one another even as God for Christ's sake hath forgiven you Consider what God hath done to you that you may do the same to them Secondly The next consideration of this Prayer of Christ is as a Tast and Pledge of his Mediation and Intercession So it is Prophecied Isa. 53.12 He was numbred with the transgressors and he bare the sin of many and made intercession for the transgressors Christ was placed in the midst of Thieves as the first Clause is explained Mark 15.28 and he made Intercession that is prayed for his Persecutors The whole Chapter is a Prophetical Narration of the Acts and Sorrows of Christ upon the Cross. In this publick Sense and Consideration let us see what may be gathered out of the Clause Father forgive them 1. It is an Instance of Christ's Love and Bowels to Sinners he loved Mankind so well that he Prayed for them that Crucified him Look on the Lord Jesus as Praying and Dying for Enemies and improve it as a ground of Confidence Upon the Cross he would give us an Instance of his Efficacy in converting the Thief and of his Affection in praying for his Persecutors We were as great Enemies to Christ and as deep in the Guilt of his Passion as they Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son The Enemies of his Kingdom are every way as bad as the Enemies of his Person if Christ did not say Father forgive what would become of us You will say we are Christians But scandalous Sinners renew his Sufferings and put him to an open shame Heb. 6.6 Oh! let us Adore God for these Experiences it is a mighty ground of Hope that Christ hath put in for a Pardon he would not die till he had expressed his Reconciliation with his Enemies 2. See what is the Voice and Merit of his Sufferings Father forgive them This is the Speech that Christ uttered when he was laid on the Cross. The Apostle compareth Christ's Blood and the Blood of Abel Heb. 12.24 And to the blood of sprinkling that speaketh better things than the blood of Abel Abel's Blood was clamorous in the Ears of God Gen. 4.10 The voice of thy brothers blood crieth to me from the ground And so in the Conscience of Cain it crieth Avenge Avenge me Christ's Blood hath another Voice it speaketh to God to pacifie his Wrath and to Pardon us if penitent and believing Sinners it speaketh to Conscience to be quiet God hath found out a Ransom The Blood of Christ may speak against us as well as against the Iews for by our Sins we made Christ to die Oh! be not quiet till it speak Peace in your Consciences Christ's Blood was spilt in Malice as Abel's was and might have cried for Vengeance on the Actors who were not only the Iews but we and it yet speaketh as Abel's did Heb. 11.4 By it he being dead yet speaketh It is a speaking Blood and is yet speaking The speaking of the Blood is interpreted according to the Words in their Mouth wherewith they died Mat. 23.35 That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zecharias the son of Barachias whom ye slew between the porch and the altar Our Lord gathers it from Zecharias his saying The Lord look upon it and require it 2 Chron. 24.22 So the Words of Christ interpret his Death 3. In the Mediatory Consideration it hinteth the coupling of his Intercession with his Satisfaction On the Cross there he dieth and there he prayeth he was both Priest and Sacrifice The High-Priest under the Law was not only to slay the Sacrifice but to intercede for the People first the Beast was slain without the Camp and then the Blood was carried into the Holy of Holies and there Prayer was made with Incense but before that Aaron when he was going into the holy Place before the Lord was to cause the sound of his Golden Bells to be heard under pain of Death Exod. 28.35 To this I parallel this Action of Christ upon the Cross. This Prayer was as the sound of the Golden Bells he would make his Voice to be heard by Prayer and then he goes into the Holy of Holies the Lord Jesus Christ when he shed his Blood before the Tribunal of God he sendeth forth a Prayer God would have our Salvation carried on in a way of Mercy and Justice and Christ was to mingle Intreaty with Satisfaction as Lev. 16.14 the High-Priest was to bring the Blood within the Vail and to sprinkle it upon the Mercy-Seat He must satisfie Justice and make an Address to Mercy that we that have sinned with both hands may take hold of God with both hands Rom. 3.24 Being justified freely by his grace through the redemption that is in Iesus Christ it is freely and yet through the redemption that is in Iesus Christ these two sweetly accord 4. This is a Pledge of his constant Intercession in Heaven The Ceremonies of the Old Law were not only Types of Christ but his visible Actions were a kind of Types and Pledges of his Spiritual Actions 1 Iohn 2.1 If any man sin we have an advocate with the father Iesus Christ the righteous He that could pray for Enemies will pray for Friends and he that got our Pardon by his Intercession will promote our Salvation Certainly Christ's Glorified Soul looseth no Affection he is as earnest with the Father for his Friends as ever he was upon the Cross for his Persecutors Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Christ doth appear as our Advocate in Court not only in our Name but in our stead 5. It shews the Nature of his Intercession It not only implies the everlastingness of his Merit that his Blood doth continue to deserve such things at the hands of God as we stand in need of but it is a continual representation of his Merit it is not a Metaphor but a solemn Act of his Priesthood Again it is not by Verbal Expressions such as he used here upon Earth Father forgive them this became the state of his Humiliation but now he intercedes Non voce sed miseratione Not by Voice but by Pity What is it then Partly his appearing in Heaven as God in our Nature Heb. 9.24 Christ is not entred into the holy places made with hands c. but into heaven it self now to appear in the presence of God for us He is said to appear before God for us as the High-Priest came and presented himself before God with the Names of the twelve Tribes engraven on his Breast-plate Partly in his expressing an actual Willingness or the
another and do not firmly adhere to God being weaned from the Vanities of the World they are carried hither and thither by their perverse Affections sometimes to one thing sometimes to another 3. With respect to that one Object who alone was sufficient for us They that have left God and would find Happiness in the Creatures need many Creatures before they can patch up any sorry tolerable Happiness to themselves One broken Cistern can yield but little Refreshing Ier. 2.13 So many Disappointments make them look more about God made Man for himself capable to enjoy him now he is an infinite Eternal Good We desire an infinite Eternal Good still such as may quiet and satisfy us therefore Man being made capable of enjoying God who is infinite and finding himself not satisfied with a few or many things always seeketh after new things Here is his Error that he seeketh after that which is infinite among those things which are finite and so wandreth up and down groping for an Eternal Good Acts 17.26 27. And hath made of one Blood all Nations of Men for to dwell on the Face of the Earth and determined the Times before appointed and the Bounds of their Habitations That they should seek the Lord if hapây they might feel after him and find him though he be not far from every one of us As we depart from God we are gone from Unity and are left distracted and confounded in the Multitude of the Creatures Quaerunt in varietate Creaturarum quod amiserunt in unitate Creatoris They seek in the variety of the Creatures what they have lost in the one God Vse 1. Is to represent the Misery of fallen Man that we may take up a Lamentation for him and bewail our Departure from Life and Blessedness and forsaking it for Sin and Misery They have cast off God and set at nought his Counsel and given themselves over to many fruitless and hurtful Inventions For alas Man being left to the Counsel of his own desperately wicked and deceitful Heart what doth he look after What may be expected from him but that all his Thoughts and Projects should be for the satisfaction of his Lusts to serve his Pride Avarice Revenge Pomp Pleasure and Vanity God is not in all his Thoughts he cares not whether he be pleased or displeased honoured or dishonoured Here consider the Disorder and Danger of this State 1 st The Disorder introduced hereby 1. The Creature is preferred before God For all their Projects are how to live at ease in the World not how to please and enjoy God and so they forsake their own Mercies for observing lying Vanities Jonah 2.8 They seek an Happiness apart from God who is their own Mercy that is they might have had from him all that which the Mercy of an Al-sufficient God can afford And for what do they forsake him for lying Vanities in regard of their Emptiness they are Vanities and in regard of their disappointing our Expectations lying Vanities They do deceive us with a vain Shew and in the issue miserable Disappointments And mark these must be observed followed after with a great Sollicitude and Care whereas the other is freely offered to us it is our own in the Offer and it is our own Fault if it be not our own in the Choice So Ier. 2.13 My People have committed two Evils they have forsaken me the Fountain of living Waters and have hewed them out Cisterns broken Cisterns that will hold no Water God is the Well-spring of all manner of Good a Fountain that runneth constantly and never faileth and such would he have been to us if we had continued loyal and dutiful to him Besides the leaving of the everliving alsufficient and ever-flowing Fountain of all Good they have betaken themselves to poor paltry Vanities that will yield them no real and solid Refreshment 2. The Body is preferred before the Soul For all our Inventions run upon the Body and the pleasing the Flesh Rom. 13.14 And make not Provision for the Flesh to fulfil the Lusts thereof But the precious and immortal Soul is little thought of and cared for They sit down well appaid with carnal Contentments Luke 12.19 Soul take thine Ease eat drink and be merry thou hast much Goods laid up for many Years They do not rise to any Thoughts of an higher Life never think of that immortal Soul they carry about with them but only use it to cater for the Body that the Body may be well fed and clothed and adorned Our business is to seek Rest for our Souls if we would invent and consider we should look after that Ier. 6.16 Ask for the old Paths where is the good Way and walk therein and ye shall find Rest for your Souls We are never in our Wits again till this be the Project and Design we travel with But alas this is not thought of the neglected Soul may easily complain of hard Usage What are our Thoughts but what shall we eat and what shall we drink and how shall we make a fair Shew in the Flesh If we look after the Soul it is to adorn it with secular Learning and Wisdom which is but to serve the Flesh in a more cleanly manner and to gratify our worldly Ends our Pride or our Interests We look after Flowers rather than Fruit those Adornments of the Soul which are for Pomp rather than Life and for present Use rather than Eternal Benefit 3. They prefer Earth before Heaven and Time before Eternity All their business is rather to make sure of the Prosperity of the Body than the Salvation of the Soul And though it is plain and they do or may know and see that this will not cure their Diseases nor ease their Pain nor save them from the Grave nor Hell yet because Riches will help them to live in Pleasure and Reputation with the World and in Plenty of all things and to have their Will as long as they live that 's enough for them for they care not for the Pleasures and Happiness which is to be enjoyed in the other World Though Death and the Grave may put an end to all they have here much sooner than they imagined yet their Minds and Hearts are set upon these things as their Happiness and will not be diverted from them they have their Portion in this World Psal. 17.14 From Men which are thy Hand O Lord from Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes 2 dly The Danger As it is a base thing to act so disproportionably to the Light of Reason so within a little while it will be a bitter thing Ier. 2.19 Thine own Wickedness shall correct thee and thy Backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 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 The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are ãâã ãâã ãâã ãâã ãâã the Fathers of our Flesh but God is ãâã ãâã ãâã ãâã ãâã the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
lifted up his Eyes being in Torments He had a pompous Funeral here upon Earth for it is said he died and was buried which is not said of Lazarus These are Truths not spoken of once or twice but every-where 2 dly The Covenant sheweth it which is God's solemn Transaction with his Subjects and consists of Precepts or Laws invested with the Sanction of Promises and Threatnings Christ argues thus Luke 20.37 38. Now that the Dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob For he is not the God of the Dead but of the Living He proves the Immortality of the Soul and the Resurrection of the Body 1. His Commands all of them imply such an Estate and some of them express it All imply it as Faith in Christ we believe in his Name to obtain eternal Life Joh. 20.31 But these things are written that you might believe that Iesus is the Christ the Son of God and that believing you might have Life through his Name And Joh. 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life Repentance Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. Therefore it is called Repentance unto Salvation 2 Cor. 7.10 And Repentance to Life Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life So new Obedience Heb. 5.9 He became the Author of eternal Salvation to all that obey him Acts 26.7 Vnto which Promise the twelve Tribes instantly serving God Day and Night hope to come And some express it He hath commanded us not to labour for the Meat that perisheth but for that Meat which endureth unto everlasting Life John 6.27 Not to lay up Treasures upon Earth where Moth and Rust doth corrupt and Thieves break through and steal but lay up for your selves Treasure in Heaven Mat. 6.19 20. And strive to enter in at the strait Gate Luke 13.24 Now if there were no such thing all these Commands would be in vain Would God flatter us into a Fool 's Paradise and command us to look after a thing of nought 2. The Sanction And there 1. The Threatning which is Damnation or the second Death Mark 16.16 He that believeth not shall be damned Is this a vain Scarcrow and need God govern his Subjects by a Cheat or a Lie 2. The Promises he promiseth Eternal Life to them that obey the Gospel and seek after this Immortality Rom. 2.7 To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life Rev. 2.10 Be thou faithful to Death and I will give thee a Crown of Life Be faithful in making good your Baptismal Vow improving Talents withstanding Temptations So to comfort us against Fears Losses and Sorrows Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you a Kingdom Now would God over-reach us and lead us with Chimera's and vain Hopes 3 dly The Mediator of the New Covenant sheweth it his coming from Heaven the Place of Souls the Region of Spirits and his going thither again at his Ascension 1. His coming from Heaven Wherefore was Christ incarnate and clothed with our Flesh but that we might be apparrelled with his Glory Iohn 10.10 I am come that they might have Life and that they might have it more abundantly To lay a Foundation for our eternal Happiness 2. His going to Heaven his entring into that Glory he spake of and so giving a visible Demonstration to the World of the Reality of it 1 Pet. 1.21 Who by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope may be in God There he remaineth at God's Right-Hand to open Heaven to all Believers Christ when he died recommended his Spirit to the Father Luke 23.46 Father into thy Hands I commend my Spirit And so do Believers to Christ Acts 7.59 Lord Iesus receive my Spirit If the Soul did perish with the Body why should we commit it to Christ 4 thly The Holy Spirit is given to form and prepare us for this Estate therefore by consequence to assure us of it 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who hath also given unto us the Earnest of the Spirit 1. Look to the Graces of the Spirit we are made Partakers of the Divine Nature to draw us off from the World to Heaven 2 Pet. 1.4 Whereby are given to us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Now will God fit the Soul for such a blessed Estate when this Life is ended and shall we never enjoy it If we consider the Soul not only as being an inward Principle of Life and Sense but also of Reason it proveth the Immortality of it much more as sanctified and enobled by Grace Rom. 8.10 The Body is dead because of Sin but the Spirit is Life because of Righteousness Believers have a Life wrought in them by the Spirit which is the Pledg and Beginning of Eternal Life for they are sanctified and purified and fit to be brought into the Sight and Presence of God The Apostle doth not draw his Argument there from the Immortality of the Soul for that is common to Good and Bad the Wicked have a Soul that will survive the Body but little to their Comfort their Immortality is not an happy Immortality but he taketh his Argument from the New Life wrought in us by the Spirit which is the Beginning and Earnest of a blessed Immortality the New Life is an eternal Principle of Happiness 2. Look to the Comforts of the Spirit from the Love of God and the Hopes of Glory 1 Pet. 1.8 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with Ioy unspeakable and full of Glory Rom. 5.2 And rejoice in hope of the Glory of God Now is it a Fancy that holy Men rejoice in Look as the Terrors of a wounded Conscience are the Foretastes of Hell-Torments called somewhere the Pains of Hell so the Comforts of the Spirit are the first-Fruits of Heavenly Joys to set us a longing for more Rom. 8.23 And not only they but our selves also which have the first-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body Now by all these things let us rouse up a drousy Faith and triumph over that Carnal Atheism and Unbelief that worketh in our Hearts Is the whole Scripture false and the Christian Religion a well-devised Fable our Redeemer an Impostor and the Covenant of God a Dream and the Comforts of the Spirit Fanatical Illusions And were they all
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness Psal. 11.6 7. Vpon the Wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
with the Blessing of eternal Life His Priestly Actions after the Order of Aaron were his Consecration to his everlasting blessed Priesthood after the Order of Melchisedeck Without these Sufferings he could neither be a faithful nor a merciful high Priest nor satisfy his Father's Justice nor have a full feeling from Experience of the Creatures Misery Well then as Christ was consecrated at his Death so is a Christian who runneth Parallel with Christ in all his Offices As Christ had an Inauguration into that Priesthood he executed upon Earth at his Baptism So hath a Christian for his spiritual Priesthood as soon as washed in the Laver of Regeneration but for his everlasting Priesthood at Death 2. My next Argument is This suteth with the other Privilege of Kings We are made Kings as well as Priests Now as our Kingly Office is not perfect till we come to Heaven so neither our Priestly and therefore it mainly respecteth our Ministration in the heavenly Temple How is a poor Christian a King here unless in a Riddle ãâã ãâã ãâã ãâã ãâã as he vanquisheth the Devil the World and the Flesh As it is a Princely thing to be above inferiour things and to trample them under our Feet The Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that is above the Hopes and Fears of the World that feareth nothing and desireth nothing This is indeed in a Metaphor a Kingly Spirit to have our Hearts in Heaven and to look upon all sublunary things as beneath our Care and Affections Christ's Kingdom is not of this World neither is a Believer's Here upon Earth we reign only in a spiritual way But the Privilege cometh fully to be verified when we tread Satan under our Feet and triumph over Enemies and reign visibly and gloriously sitting upon Thrones with Christ at his Coming judging the World and Angels themselves Matth. 19.28 Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye shall also sit upon twelve Thrones judging the twelve Tribes of Israel Luke 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Psal. 49.14 The upright shall have Dominion over them in the Morning And 1 Cor. 6.2 Know ye not that we shall judg the World And ver 3. Know ye not that we shall judg Angels Neither will this Kingdom be terminated and ended at the Day of Judgment but they shall be Kings eternal in Heaven Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you the Kingdom 2 Tim 2.12 If we suffer with him we shall also reign with him that is in Heaven With respect to this Title Right and Interest we are said to be made Kings Now proportionably the other Privilege of being made Priests must be expounded also We are spiritual Priests upon Earth we have our Sacrifices of Prayers Praises and Alms and devoting our selves to God But this Office is not compleated till we come to Heaven and do immediately minister before the Lord. Then we have Entrance into the holiest Heb. 10.19 Having therefore Brethren Boldness to enter into the holiest by the Blood of Iesus Not in Spirit but in Person For if the chief Part of our Kingly Office be yet behind why not the chief Part of our Priestly Office also 3. Then we are qualified and prepared Sanctification must go before Consecration and the more sanctified the more consecrated And when our Sanctification is finished then our Consecration is consummated and not till then Now in this World our Justification and Sanctification is imperfect we are not got above our legal Fears and Grace is very weak in us You know before we can serve the living God our Consciences must be purged from dead Works Heb. 9.14 As the High Priest was not to approach God without his Washings lest he die And we are bidden to draw nigh to God with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10.22 If we have the Privilege of Priests we must perform the Duties of Priests Now we are not perfect as appertaining to the Conscience nor are we fully cleansed and sanctified till the Vail of the Flesh be removed and we be presented to God without Spot and Wrinkle Somewhat is begun indeed that will tend to and end in perfect Sanctification enough to qualify us for our Ministration at this Distance from God There is enough done on Christ's Part by way of Impetration and Merit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified or consecrated he hath payed the Price but as to the Application that is by Degrees The Priest under the Law was seven Days in consecrating this figured all the time that interveneth before we enter upon the everlasting Sabbath Our whole Life is the time of Consecration which goeth on by Degrees and will be made compleat both for Body and Soul at the Resurrection for then shall we be made fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven In this Life our Consecration is not yet finished we cannot come so near God we are qualified indeed to come to the Throne of Grace but not qualified to come to the Throne of Glory But the Work is a-doing and in time it will be accomplished 4. We have not the full Privileges of Priests till then which is Intimacy full Communion Nearness of Access to God and Ministration before him This is the Privilege we have as Priests The Apostle telleth us Heb. 9.8 The Holy Ghost signifieth that the way to the holiest of all was not yet made manifest while as the first Tabernacle was yet standing How did the Holy Ghost signify this I answer by the whole Oeconomy and Frame of that Dispensation God kept State and Majesty then and his People must not come too near him The common Israelite must not come too near the Sanctuary they were not to camp or pitch their Tents round about it but only the Levites lest they die Numb 1.52 53. And the Children of Israel shall pitch their Tents every Man by his own Camp and every Man by his own Standard throughout the Host. But the Levites shall pitch round about the Tabernacle of Testimony that there be no Wrath upon the Congregation of the Children of Israel It was a dangerous thing for the common Israelites to be too near the Symbols of God's Presence to teach us the Distance between God and Men and their Unworthiness to come near him and his holy things But though the Levites might encamp near it yet none but the Priests must
have Peace with God through our Lord Iesus Christ. By whom also we have Access by Faith unto this Grace wherein we stand and rejoice in Hope of the Glory of God Comfortable Access to God here in the World depends upon our Justification the more clear that is the more we are fitted to come before the Lord. From the Stain of Sin Matth. 5.8 Blessed are the pure in Heart for they shall see God Though all see enough of God to Satisfaction these see more than others do Therefore the more we cleanse our selves from all Filthiness of Flesh and Spirit the more of God shall we see and the sooner shall we be admitted into his blessed Presence It was an old Observation even among the Heathens ãâã ãâã ãâã ãâã ãâã That he whom God loveth dieth young Not that all that die young are beloved of God But ordinary Observation will teach you this that let a Man more than ordinarily improve in Purity of Heart though God may lend him to the World for an Example for some time yet they are taken to God sooner than others or if they are continued in the World they are continued under more Weaknesses and do with more Earnestness expect their Translation to the everlasting Priesthood 2. Let us begin our Sacrifices and discharge our Priestly Office now and perform all the Duties which belong to our Ministration with more Fidelity Some of our Duties are proper only to the present State as consecrating our selves to God and using our selves for God that is out of date then for our Consecration is over before we come there It is undeniable that the blessed Spirits all live to God Luke 20.38 He is not a God of the Dead but of the Living for all live unto him But there is no need of giving up our selves to God for then we possess God Mercy is useless in an Estate where Misery cannot approach therefore now it must be exercised None are Priests in Heaven but those that have acted the Priests part upon Earth But Praise holds good now and then too Psal. 107.22 Let us sacrifice the Sacrifices of Thanksgiving and declare his Works with rejoicing This is to tune our Instruments and to be fitting our selves for our everlasting Work 3. Let us be more frequent and often with God For the Throne of Grace is the very Porch of Heaven by it we pass to the Throne of Glory Surely that Life upon Earth is best which is likest to the Life of Heaven Psal. 84.10 For a Day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness Prayer giveth us the nearest Familiarity which a Man in Flesh can have with God and is the best Preparation for our Entrance upon our everlasting Priesthood A Man acquainted with a God before-hand is not to seek for a God to pray to when he cometh to die nor for a Mediator to intercede for him nor for a Spirit of Adoption to fly to God as a reconciled Father Having been frequently entertained and accepted by God he can the better resign his Spirit into his Hands and with more Confidence wait for this nearer Attendance Alas to go out of the World into unknown and unseen Regions where we are wholly Strangers how sad is that Who will venture into the Ocean who hath not learned to swim in the shallow Brooks and Streams Communion with God in a way of Grace is the way to Communion with him in a way of Glory We go to see him Face to Face whom we have seen by the Eye of Faith to live with him in Heaven with whom we have lived upon Earth Species non laetificat in Patria quem fides non consolatur in via Sight will not be joyful to him in Heaven whom Faith hath not comforted upon Earth He that hath often heard and accepted us will not reject us Thirdly Let us be more apprehensive of the Greatness of the Privilege of drawing nigh to God that we may improve it accordingly The Priests were sanctified to draw nearer to God than the common People and imployed in his holy Service yea Nearness of Ministration before the Lord is the Felicity of the Glorified How must we improve it 1. Partly to be ashamed of our Lothness to draw nigh to God and our Weariness of his special Service O let us not shun God as an Enemy and be loth to come into his special Presence or backward to converse with him 2. To Thankfulness to our Redeemer It was purchased by the Blood of Jesus Heb. 10.19 Having therefore Brethren Boldness to enter into the Holiest by the Blood of Iesus We may be the more confident of drawing nigh to him in a way of Grace for he hath purchased also our Entrance into Glory Ephes. 3.12 In whom we have Boldness and Access with Confidence by the Faith of him Vse 3. Comfort 1. Against present Weaknesses in Duty There will be a Time when we shall more perfectly express our Thanksgiving to God 2. Against Troubles and Sufferings It must be so now that we may be conformed to our Head but no Molestation should be an Impediment in our Work 3. Against Death It should make us willing to die that we may minister before the Lord. If David so longed for the Injoyment of God in the earthly Temple Psal. 63.1 2. O God! thou art my God early will I seek thee my Soul thirsteth for thee my Flesh longeth for thee in a dry and thirsty Land where no Water is to see thy Power and thy Glory so as I have seen thee in the Sanctuary How much more Cause have we to long for the time when we shall be made Priests to him for ever SERMONS UPON LEVITICVS XIX 17 SERMON I. LEVIT XIX 17 Thou shalt not hate thy Brother in thy Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him I Am to speak to you at this time concerning Christian and Brotherly Reproof Our first Care should be that we are not Sinners our selves Our next that we partake not of the Sins of others which may not only be by counselling and abetting their evil Actions but also by a faulty Connivance and Silence when the Glory of God and Love to our Neighbours Souls do loudly call upon us to mind them of their Duty and warn them of their Danger To this End I have made choice of this Scripture Thou shalt not hate c. Where take notice First Of the Removal of the Impediment Thou shalt not hate thy Brother in thy Heart Secondly An earnest Excitement of the Duty of Reproof Thou shalt in any wise rebuke thy Neighbour Thirdly A Reason to enforce it Thou shalt not suffer Sin upon him or that thou bear not Sin for him First A Removal of the Impediment or Hindrance Thou shalt not hate thy Brother in thy Heart Hatred is forbidden when Rebuke or
to us An Earnest is a part of the Sum which is promised so is the Earnest of the Spirit a part of the promised Felicity God would not altogether weary us and burden us with Expectation but giveth us somewhat in hand Surely he that giveth us Earnest will give us the whole Sum the Earnest of the Spirit consisteth in Light Life Grace Joy one Dram of these is more precious than all the World and yet these are but an Earnest Now having such a Confirmation in the midst of our Doubts and Fears let us with more Confidence look to receive the whole in due Season 4. Some already have got home to God upon the same Terms and in the same Way in which you expect to get home to him Think often of the Happiness of the Blessed who are now enjoying what we expect and are in possession of that supreme Good which we hope for They are entred into the Joy of our Lord and have neither Miseries to fear nor Blessings to desire beyond what they enjoy they possess all that they love And tho the time of our Advancement to these Privileges be not yet come yet we should look and long for it We are all of the same Family Eph. 3.15 Of whom the whole Family in Heaven and Earth is named It is but one Houshold some live in the upper Room some in the lower some in Heaven some on Earth but we are all of the same Society and Community Heb. 12.23 To the general Assembly and Church of the First-born which are written in Heaven We are said to be already come into this Fellowship only they have gotten the start of us and are made perfect before us that we should follow after We are reconciled to the same God by the same Christ Col 1.20 By him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And we expect our Portion from the Bounty of the same Father If he hath been so good to that part of the Family which is now in Heaven will he not be as good to the other Part also Therefore they that are working out their Salvation with fear and trembling may encourage themselves and look upon this Felicity as prepared for them tho not enjoyed by them It will one day be their Portion as well as those others who have passed the Pikes and are now triumphing with God A SERMON UPON ROMANS II. 7 To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life IN this Scripture we have a plain and full Character of the Heirs of Promise or a short but compleat Description of that Good which is necessary to Life The Words are occasioned by the Apostle's mentioning of the righteous Judgment of God which rendereth to every Man according to their Works That General mentioned in ver 6. is more distinctly explained in the next Verses wherein he sheweth how the righteous Judg will carry himself towards the Good and towards the Bad in the Judgment of Absolution and Condemnation towards the Good in the Text toward the Bad ver 8. But unto them that are contentious and do not obey the Truth but obey Vnrighteousness Indignation and Wrath. The one is a Reward of Grace and the other is a Punishment awarded by his exact Justice We are to consider the first of these the Reward of Grace To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life In the Words observe the Qualification and the Reward 1. The Qualification or Description of the Heirs of Promise 1. By their End and Design They seek for Glory and Honour and Immortality 2. The Means or way wherein they seek it by well-doing 3. Their Constancy and Perseverance in that way ãâã ãâã ãâã ãâã ãâã by patient Continuance Well then 1 st Here is a short and full Description of those who shall be saved They are those who out of the Hope of the eternal Reward persevere in the Obedience of the Truth for they that continue in well-doing are opposed to them that obey not the Truth but obey Vnrighteousness Whereby is intended those that sin against the Light of Nature and refuse the Direction of the Gospel So that well-doing must be stated partly by the Light of Nature and partly by the Light of Scripture or rather by this latter alone as it comprizeth and explaineth the other And their Constancy and patient Continuance in this Work is as considerable as the Work it self Continuance implieth a constant Tenour of Righteousness and Holiness and patient Continuance implies Continuance notwithstanding Temptations to the contrary or bearing the Persecutions which they underwent for the Duties of the Christian Profession still going on in the Pursuit of that Reward which Christ hath promised 2. The Reward is Eternal Life This they looked and this they laboured for They were not carried on upon temporal Incouragements but eternal Bliss in the World to come And this is an excellent Counterpoise against the Loss or the Discomforts of the present Life Doct. That God will give Eternal Life to all those who by patient Continuance in well-doing seek after it The Point will be best opened by discussing the Circumstances of the Text. I shall speak I. Of the Qualification II. Of the Reward I. The Qualification And there I must speak First Of their Design and Aim They seek for Glory Honour and Immortality In all Businesses and Affairs the end must be first thought of Now these Persons which are here described propound to themselves the noblest and highest End which the Heart of Man can pitch upon even Glory Honour and Immortality Amongst Men the Ambitious who aspire to Crowns and Kingdoms and aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than covetous Muckworms and brutish Epicures yet their highest Thoughts and Designs are very base and low in comparison of sincere Christians who by patient Continuance in well-doing seek for Glory Honour and Immortality and whom nothing less will content and satisfy than the Injoyment of God himself in his Heavenly Kingdom and all that Happiness which he hath promised to his faithful Servants The Threshold will not content them but the Throne Their End is far more noble than the Designs of all the rest of the World And whereas others do carry themselves but as an higher and wiser sort of Beasts and so are unworthy of an immortal Soul these carry themselves as Men possessed with a Divine Spirit The Beasts have an Instinct that guideth them to seek things convenient for that Life which they have And a Man that is satisfied with his Portion here and only relisheth the Contentments of the rational and bodily Life carrieth himself more like a living Creature than a rational Creature more like a Beast than like a Man All their Business and Bustle is to have their
is necessary to all that would be faithful with God and are sure Notes of his People II. The Reward is eternal Life This will make amends for all By it is meant all manner of Happiness 1. Eternal Life is a Freedom from all Misery whatsoever in Estates Names Relations Bodies Souls As the Body is free from all Weakness so the Soul is free from all Sin faultless without Spot or Wrinkle 2. There is a perfect and intire Possession of all manner of Good God is all in all to them 3. This Estate is to abide for ever and ever Vse 1. Let us examine whether we be in the Number of those that shall be saved Eternal Life is believed of all Christians at least with a dead opinionative Belief they do not count it a Lie or a Fable Now who are those that shall injoy it for God will not give it to all I answer Here is a plain Note and Evidence by which you may judg your Claim 1. They are such as seek it 2. They seek it in a way of well-doing 3. They continue thus to do 1. They that seek it For God will never bring us to Heaven without our Wills nor against our Consent nor make that Man happy that doth not desire to be so yea that doth not seek it in the first Place Now this cutteth off a great many all them that do nothing towards the attaining of it and all them that seek nothing have no setled Design but live at hap-hazard as Occasion offereth and leave the Boat to the Stream That come into the World they know not why and go out of the World they know not whither All such careless and inconsiderate People can have no Claim all such have no higher End than to injoy their sensual Pleasures while they may Besides they that do not seek it in the first Place They do something but it is little or nothing to the purpose The Strength and Choice of their Desires and Indeavours are not directed this way Eternal Life must be esteemed and chosen above other things which draw our Hearts and must be chiefly sought after in our Indeavours and then something may be gathered from seeking 2. They seek it in a way of well-doing not only praying for it but living according to the Directions of God's holy Word That is to say by seeking his Favour in Christ and maintaining Communion with God in the Spirit by serious Converses with him in the Means of Grace governing our Affections and Passions and by a constant Self-denial Mortification and Temperance getting a Victory over the World and the Desires of the Flesh. And as to others by carrying our selves in all Meekness and Charity without Envy Malice Injury and Oppression and doing Good to all as we have Opportunity especially to the Houshold of Faith This is the well-doing recommended to us in the Scripture and this is our Beginning and Progress towards eternal Life for we must apprehend it not only under the Notion of Glory and Immortality but under the Notion of exact Holiness as well as compleat Happiness under the Notion of Conformity to God and Communion with God for God's Will is done in Heaven as well as upon Earth and the Heaven of Christians is to see God and to be like him Many seem to desire it as a State of Felicity but they hate it as a State of perfect Holiness which is the better part of it a sinless immaculate Estate Well then by this part of the Evidence many are excluded Partly all those who live according to their own Humours and Fancies and vain Desires and the Customs of Men or the Course of this World and were never acquainted with a Life of Holiness spent in Communion with God and Subjection to his Will Partly also all they that do Evil dishonour God oppress and wrong their Brethren by Violence or Slanders and live in Malice and Envy who were never acquainted with Self-government or bridling their sensual and worldly Desires so that the Honours Profits and Pleasures of the Flesh have the Preheminence in their Esteem Choice and Practice Partly too all those that do no Good that have not fed visited clothed relieved the Destitute comforted the Afflicted Matth. 25.41 42 43 44 45. Then shall he say also to them on the left Hand Depart ye cursed into everlasting Fire prepared for the Devil and his Angels for I was an hungry and ye gave me no Meat I was thirsty and ye gave me no Drink I was a Stranger and ye took me not in naked and ye clothed me not sick and in Prison and ye visited me not Then shall they answer him saying Lord when saw we thee an hungred or athirst or a Stranger or naked or sick or in Prison and did not minister unto thee Then shall he answer them saying Verily I say unto you Inasmuch as ye did it not to the least of these ye did it not to me In short all those who yield no Obedience to God but cast off his Yoke or that yield a partial Obedience submitting it may be to outward Acts of Worship but neglecting the Duties of Justice and Charity or on the other side make Conscience of Duties of Commerce with Men but delight not in Communion with God and trouble not themselves with seeking his Favour and Reconciliation by Christ. 3. They are such as continue patiently in a Course of well-doing to the end of their Lives For it is not enough to begin well but the Work must still be carried on till we come to receive our Reward Heb. 3.14 For we are made Partakers of Christ if we hold the Beginning of our Confidence stedfast unto the end But you will say If our Comfort be suspended upon this Condition then we can never know that we are Heirs of Promise till we come to die I answer It is not Event us perseverandi not actual Perseverance to the end which maketh the Evidence but Labor Conatus Cura perseverandi the Resolution and Endeavour to continue in a diligent use of all Means to continue in the way of well-doing and to please God in all things And the more you thus give diligence to persevere in this holy Purpose the more Assurance you get of the Goodness of your Condition Heb. 6.11 And we desire that every one of you do shew the same Diligence to the full assurance of Hope to the end that ye be not slothful c. A Christian may be assured and his Assurance groweth upon him the more he sets himself continually to obey God Now this part of the Evidence cuts off partly all those that are only good by Fits and Starts and good Moods sometimes they set their Faces Heavenward but their Lusts return and then they are worse than they were before partly those who prove final Apostates they began to build but they leave the Work unfinished and after they have escaped the Pollutions of the VVorld through the
when his Lust was satisfied Imperfections that before lay hid then appear to view and so our Affections are confuted by Experience But there the more we enjoy God the more his Infinite Perfections are manifested and our Pleasure is augmented by our Enjoyment 3. There is a compleat Union with God and Fruition of him 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. Phil. 1.23 I am in a strait between two having a Desire to depart and to be with Christ. Here we are united to Christ by Faith but that is nothing to Sight and immediate Intuition we lay hold upon Christ but have not such an absolute Possession of him He is a Head that gives out himself not by Necessity but Choice and Pleasure therefore our Communion with Christ is not so perpetual and familiar as it shall be then As an Iron that lieth long in the Fire seemeth to be changed into the Nature of it so we are then more conformed and changed into the Likeness of Christ Psal. 16.11 In thy Presence is fulness of Ioy at thy Right-hand there are Pleasures for evermore All Comforts in this Life we enjoy in God's Absence and have them at the second third and fourth hand by the Ministration of the Creatures Sun Moon and Stars or by the Ministry of Men. Now these are not Vessels capacious enough to convey so much of God to us as we shall receive when God is All in All immediately 1 Cor. 15.28 And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be All in All. There is no Temple nor Ordinances in Heaven but the Lamb is the Light thereof We shall enjoy God without Means or intervention of Ordinances We are fed among the Lillies but it is but till the Day break and the Shadows flee away Cant. 2.16 17. My Beloved is mine aend I am his he feedeth among the Lillies until the Day break and the Shadows flee away turn my Beloved and be thou like a Roe or young Hart upon the Mountains of Bether Secondly The Happiness of his Relations and Society In our Company we shall be blessed God and Christ and Saints and Angels Heb. 12.22 23 24. But ye are come unto Mount Sion and to the City of the living God the heavenly Jerusalem and to an innumerable Company of Angels to the general Assembly and Church of the First-born which are written in Heaven and to God the Iudg of all and to the Spirits of just Men made perfect and to Iesus the Mediator of the new Covenant c. We shall see God in Christ the bodily Eye that cannot look upon the Sun shall be perfectly glorified and strengthened tho it cannot see the Essence of God yet it shall see greater Manifestations of his Glory than it is able to behold here How will the Father welcome us as he welcomed Christ Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So he will say to us as Mat. 25.21 Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Ioy of thy Lord. We shall come into his Presence with Shame Sin causeth Shame and maketh us shy of God but as the Eye cannot endure the Light if it be wronged so a wronged Conscience makes us afraid of the Presence of God but when we shall be perfectly sanctified and Sin shall be done away we shall be able to stand in the Presence of God So as to Christ he cannot be contented without your Company and you should not be satisfied without his John 14.3 And if I go and prepare a place for you I will come again and take you to my self that where I am there ye may be also O what a joyful meeting will there be between us and our Redeemer it will be much sweeter than the Interview between Iacob and Ioseph Christ longeth for the blessed hour as you do The wise Men came from far to see him in a Manger Zacheus climb'd up the Tree to see him riding to Ierusalem There will be another manner of Sight of Christ in Heaven than there was of him in the days of his Flesh. When Ioseph discovered himself to his Brethren and said Gen. 45.4 I am Joseph your Brother what rejoycing was there much more will there be Joy in Heaven when Christ shall say I am Jesus your Brother your Saviour your Redeemer when he shall lead us to God in a full Troop and goodly Company and say Behold I and the Children which thou hast given me Heb. 2.13 what a blessed Sight will that be Then as to the Angels what Welcome will there be between you and them When Christ entred into Heaven they entertained him with their Applauses and Acclamations Psal. 24.11 Lift up your Heads O ye Gates and be ye lift up ye everlasting Doors and the King of Glory shall come in So will they welcome the Saints to Heaven with Acclamations They delight in the good of Men in their Creation Redemption Conversion so surely will they delight in the Glorification of a Sinner And as to the Saints your Acquaintance with whom you have prayed suffered and familiarly conversed Memory is not abolished in Heaven but perfected Those whom we knew here we shall know again A Minister shall see his Crown and the Fruit of his Labours 1 Thess. 2.19 You are our Crown and our Ioy. And those which have been relieved by us shall welcome us into Heaven who therefore are said to receive us into everlasting Habitations Luke 16.9 Yea we shall know those that we never saw why else is it made a part of our Priviledg to sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven Mat. 8.11 As Adam knew Eve as soon as he saw her and in the Transfiguration Peter knew Moses and Elias who were dead many hundred Years before so shall we know one another certainly we shall not go to a strange People where we know no body As Men at a Feast are free and familiar with one another we shall be discoursing of God's Wisdom Mercy and Justice in the Work of Redemption So did Moses and Elias talk with Christ Luke 9.30 31. Behold there talked with him two Men which were Moses and Elias who appeared in Glory and spake of his Decease which he should accomplish at Jerusalem Of the wonderful Providence of God in conducting us to Glory as Travellers in their Inn take Pleasure in discoursing with one another of the Dirtiness and Dangers of the Way The Saints are clothed with Majesty and Glory more lovely Objects than ever they were upon Earth and here is an innumerable Company of them With what Joy were the Disciples wrap'd when they saw but
these two Prophets Moses and Elias Mat. 17.4 Heaven is called not only a Palace but a City a World to come where there is a Multitude which no Man can number This for the Parts of this Happiness 2. For the Manner and Degree of enjoying it is full We are filled with the Fulness of God and shall eternally lose our selves in an Ocean of Sweetness the Soul is more capable stretched out to the greatest Capacity of a Creature yet God filleth it Here we have but a few drops there we shall be filled up to the Brim and have as much as we can hold Psal. 17.15 I shall be satisfied when I awake with thy Likeness There shall be compleat Joy and Satisfaction all Want Sorrow and Sin shall be done away we shall enter into our Master's Joy We do not say the Sea entreth into a Bucket or Cup or a River into a Man In Heaven the Soul is so full of Joy and Glory as is inexpressible 3. For the Duration of it it is eternal Our Happiness is immortal we can never lose it which doubleth the Joy and Contentment of that State God's Love is everlasting and so shall our Happiness be there will be no fear of losing it Rev. 22.5 They shall reign for ever and ever We shall never lay aside our Diadem of Glory it is a Garland that shall not wither It is not only a certain and eternal State but a State of actual Delights Christ's Manifestations are not lessened by Enjoyment but they are like the Widow's Barrel of Meal and Cruse of Oil never spent but we shall always have the actual Comfort of his Presence SERMON XV. TITUS II. 13 That blessed Hope c. Vse 1. FOR Information in seven Particulars 1. That the Children of God are not so miserable as they appear they have other Hopes and Enjoyments than are seen a large Estate that lies in an invisible Country it is not Terra incognita a Land unknown but it is a Land unseen Pearls and precious things lie out of sight so doth the Glory and Blessedness of a Christian. Our Happiness is a Mystery to a carnal Heart it lieth in another World 1 Iohn 3.2 It doth not yeâ appear what we shall be Here we have a Right but the Children of God are subject to the Chances and Accidents of the present World as well as others Our Happiness is only to be seen with a spiritual Eye and with spiritual Light Ephes. 1.18 The Eyes of your Vnderstanding being opened that ye may know what is the Hope of your Calling and what the Riches of the Glory of his Inheritance in the Saints However Christians seem in the Eye of the World mean afflicted despicable yet they are blessed Creatures Look as Beasts know not the Excellency of a Man so carnal Men know not the Excellency of the Saints The Whore of Babylon the corrupt Church is set out in her glorious Out-side with a Golden Cup so carnal Men saith the Apostle make a fair shew in the Flesh Gal 6.12 that is excel in Pomp and Worldly Splendor but a Christian's Glory and Blessedness is under a Vail and Disguise which shall not be fully taken off till the Day of Judgment Col. 3.3 4. Your Life is hid with Christ in God When Christ who is our Life shall appear then shall we also appear with him in Glory Look as in a Dark-lanthorn the Light is hid till the Cover be removed little of the brightness of the Light is seen So there is an Eclipse upon the Christian's Glory now it is covered and vailed and therefore now the Christian passeth under Censures and Reproaches thus was Christ in the World and we must be like him but then all shall be discovered A Garden and a Field differ little in Winter so doth a Christian and other Men till the great Imperial Day of Christ then shall we put on our best Robes Yea this Happiness in a great part is hidden from our selves If we hearken to Sense and present Experience there is not such a miserable sort of People in the World as God's dearest Servants are 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable It is true by the Perspective of Faith we may have a glimpse now and then Holy Meditation strikes out and opens a Window into the New Ierusalem and we have some sight of it A young Heir doth not know the Particulars of his Estate neither do we exactly know the Happiness of our Portion and Inheritance in Light 2. It informs us what Cause we have not only to be patient but to be thankful during the time of our Pilgrimage here while we are liable to Sin and Sorrow we may bless God afore-hand That 's one Reason why God hath revealed these things before we came to enjoy them that we may give Thanks for our Hopes Abraham when he had only a Grant and a Promise of Canaan not a Foot of Land actually possest there he built an Altar and offered Sacrifice and Praise Gen. 13.17 18. So this is one Effect of the certainty of Faith it beginneth the Life and Work of Heaven and can praise God before enjoyment Though we be subject to Sin and Misery here yet in despight of Sense Faith will praise God and rejoice in him before we enjoy him Thus the Apostle blesseth God for his Hopes 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Iesus Christ from the Dead unto an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you Certainly we may bless God where God blesseth us our Blessing is but the Eccho of his Ephes. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in heavenly places in Christ. And therefore we have cause to bless him for our Hopes as well as our Enjoyments for the best of our Portion is to come therefore whenever we think of Eternity we should presently fall a blessing of God however it be with us for the present To this end let me shew you how much we expect and how much we are engaged to every Person of the God-head 1 st How much we do expect There is freedom from Eternal Torments and possession of Eternal Glory 2 Thess. 1.10 Even Iesus who hath delivered us from VVrath to come Wrath present is nothing to Wrath to come Now God manageth all things by Creatures and no Creature is sufficient to manifest all God's Wrath. Those Everlasting Flames that are the Portion of the Damned this is that from which we are delivered We tremble at the Name of Hell what should we do at the sense of those Torments that are without End and Ease The Gripes of Conscience for an Hour how terrible are they Then what is